AN EXPOSITION OF THE CREED. I beleeue in God. &c.
NO man iustly can be offended at this, that I begin to treat of the doctrine of faith without a text; though some be of mind, that in Catechising the minister is to proceed as in the ordinary course of preaching, onely by handling a set portion of scripture: & therefore that the handling of the Creede beeing no scripture, is not conuenient. Indeede I graunt, that other course to bee commendable: yet I doubt not, but in Catechising the minister hath his libertie to followe or not to followe a certaine text of scripture, as we doe in the vsuall course of preaching. My reason is taken from the practise of the Primitiue Church;Heb. 6. [...], 2 [...] whose Catechisme (as the author of the Epistle to the Hebrues sheweth) was contained in sixe principles or grounds of religion, which were not taken out of any set text in the old Testament: but rather was a forme of teaching gathered out of the most cleare places thereof. Hence I reason thus: That which in this point was the vse and manner of the Primitiue Church, is lawfull to be vsed of vs now: but in the Primitiue church it was the manner to catechize without handling any set text of scripture: and therefore the ministers of the Gospell at this time may with like libertie do the same: so be it they doe confirme the doctrine which they teach with places of scripture afterward.
Nowe to come to the Creede, let vs begin with the name or title thereof. That which in English we call the Apostles Creed, in other tongues is called Symbolum, that is, a shot or a badge. It is called a shot, because as in a feast or banquet euery man payeth his part: which beeing all gathered, the whole (which we call the shot) amounteth: and so out of the seuerall writings of the Apostles ariseth this creed or briefe confession of faith. It is a badge, because as a souldier in the field by his badge and liuerie is knowne of what band he is, and to what captaine he doth belong: euen so by this beleefe a christian man may be distinguished and knowne from all Iewes, Turkes, Atheists, and all false professours: and for this cause it is called a badge.
Againe it is called the creed of the Apostles, not because they were the pē ners of it, conferring to it besides the matter [...]u [...]f [...]n in expos. Symb & [...]erony. ad [...]am. the very style & frame of words as we haue thē now set down. Reason. I. there are in this creed certen words & [Page 186] phrases which are not to be found in the writings of the Apostles, and namely these: He descended into hell; the Catholike Church. The latter whereof no doubtPaci [...]n [...]s epi [...]t. 1. ad Sym [...]ro. first began to be in vse, when after the Apostles daies the Church was dispersed into all quarters of the earth. Secondly if both matter and wordes h [...]d beene from the Apostles, why is not the creede Canonicall Scripture, as well as any other of their writings? III. The Apostles had a summarie collecollection of the points of Christian religion which they taught, and also deliuered to others to teach by; consisting of two heads, faith and loue: as may appeare by Pauls exhortation to Timothie, wishing him to keepe the patterne of wholesome wordes: which he had heard of him in faith and loue, which is in Christ Iesus. [...]. Tim. 1.13. Nowe the Creed consists not of two heads but of one, namely of faith only & not of loue also. Wherfore I rather think, that it is called the Apostles Creede because it doth summarily conteine the cheife and principall points of religion, handled and propounded in the doctrine of the Apostles: and because the points of the Creede are conformable and agreeable to their doctrine and writings.
And thus much of the title. Now let vs heare what the creed is: It is a summe of things to be beleeued concerning God and concerning the Church, gathered forth of the scriptures. For the opening of this description. First I say, it is a summe of things to be beleeued, or an abridgement. It hath beene the practise of teachers both in the newe and olde Testament to abridge and contract summarily the religion of their time. This the Prophets vsed. For when they had made their sermons to the people they did abridge them and penned thē briefly: setting them in some open place, that all the people might reade the same. So the Lord bad Habakuk to write the vision which he sawe, and to make it plaine vpon tables, that he may runne that readeth it. Hab. 1 [...]1. And in the newe testament the Apostles did abridge those doctrines, which otherwise they did handle at large, [...]s as may appeare in the place of Timothie afore named. [...]. Tim. 1.13. Nowe the reason [...]hy both in the old and newe Testament the doctrine of religion was abridged, is that the vnderstandings of the simple, as also their memories might be hereby helped, and they better inabled to iudge of the trueth, and to discerne the same from falshood. And for this ende the Apostles Creede beeing a summary collection of things to bee beleeued, was gathered briefly out of the word of GodAug. se [...]m. 119. de temp Ca [...]sian. li. 6. de inc [...]r [...]t. domini. for the helping of memory and vnderstanding of men. I adde that this Creede is concerning God and the Church. For in these two points consisteth the whole summe thereof. Lastly, I say, that it is gathered forth of the scripture, to make a difference between it and and other writings, and to shew the authoritie of it, which I will further declare on this manner.
There bee two kinde of writings in which the doctrine of the Church is handled, and they are either diuine or Ecclesiasticall. Diuine, are the bookes of the olde and newe Testament penned either by Prophets or Apostles. And these are not onely the pure word of God, but also the scripture of God: because not onely the matter of them but the whole disposition thereof with the style and the phrase was set downe by the immediate inspiration of the holy ghost. And the authoritie of these bookes is diuine, that is, absolute and soueraigne, and they are of sufficient credit in and by themselues needing not the testimonie [Page 187] of any creature, not subiect to the censure either of men or Angels, binding the consciences of all men at all times, and beeing the only foundation of faith, and the rule and canon of all trueth.
Ecclesiasticall writings are all other ordinarie writings of the Church consenting with Scriptures. These may be called the word or trueth of God, so far forth as their matter or substance is consenting with the written word of god: but they cannot be called the scripture of God because the style and phrase of them was set downe according to the pleasure of man, and therefore they are in such sort the word of God, as that also they are the word of men. And their authoritie in defining of trueth and falshood in matters of religion is not soueraigne, but subordinate to the former: and it doth not stand in the authoritie and pleasures of men &councels, but in the consent which they haue with the scriptures.
Ecclesiasticall writings are either generall, particular, or proper. Generall, are the Creedes and confessions of the Church dispersed ouer the whole worlde, and among the rest the Creede of the Apostles, made either by the Apostles themselues, or by their hearers and disciples, apostolicall men deliuered to the Church, and conueied from hand to hand to our times. Particular writings are the confessions of particular Churches. Proper writings are the bookes and confessions of priuate men. Nowe betweene these we must make difference. For the Generall Creede of the Apostles, (other vniuersall Creeds in this case not excepted) though it be of lesse authoritie then scripture; yet hath it more authoritie then the particular & priuate writings of Churches and men. For it hath beene receiued and approoued by vniuersall consent of the Catholike Church in all ages, and so were neuer these: in it the meaning and doctrine can not be changed by the authoritie of the whole Catholike Church: and if either the order of the doctrine or the wordes whereby it is expressed, should vpon some occasion be changed, a particular Church of any country can not do it, without Catholike consent of the whole Churche: yet particular writings and confessions made by some speciall Churches may be altered in the words & in the points of doctrine by the same Churches without offence to the Catholike Church. Lastly it is receiued as a rule of faith among all Churches to trie doctrines & interpretations of scriptures by, not because it is a rule of it selfe, for that the scripture is alone; but because it borroweth his authoritie frō scripture with which it agreeth. And this honour no other writings of men can haue.
Here some may demand the number of Creedes. Ans. I say but one Creede, as there is but one faith: and if it be alleadged that wee haue many Creedes, as besides this of the Apostles, the Nicene Creede and Athanasius Creed, &c. I answer, the seuerall Creedes and confessions of Churches containe not seueral faiths and religions, but one and the same: and this called the Apostles creede is most ancient, and principall: all the rest are not newe Creedes in substance, but in some points penned more largely for the exposition of it, that men might better auoid the heresies of their times.
Further, it may be demanded, in what forme this Creede was penned? Ans. In the forme of an answere to a question. The reason is this. In the Primitiue Church, when any man was turned from Gentilisme to the faith of Christ, [Page 188] and was to be baptised, thisCyril. Catec. 1. Mystag. Tertull. de resurrect. Origen. hom. 5. in. Num. Act. 8.38.question was asked him, What beleeuest thou [...] then he answered according to the forme of the Creede, I beleeue in God, &c. And this maner of questioning was vsed euen from the time of the Apostles. When the Eunuch was conuerted by Philip, he said, What doth let me to be baptised? Philip said, If thou doest beleeue with all thine heart, thou maist. Then he answered, I beleede that Iesus Christ is the sonne of God. By this it appeares, that although all men, for the most part, amongst vs can say this Creede, yet not one of a thousand can tell the ancient and first vse of it: for commonly at this day of the simpler sort it is saide for a prayer, beeing indeede no prayer: and when it is vsed so, men make it no better then a charme.
Before we come to handle the particular points of the Creede, it is very requi [...]ite that we should make an entrance thereto by describing the nature, properties, and kindes of faith, the confession and ground whereof is set forth in the Creede. Faith therefore is a gift of God, whereby we giue assent or credence to Gods word. For there is a necessarie relation betweene faith and Gods word. The common propertie of faith is noted by the author of the Hebrewes, when he saith,H [...]b. [...]. [...]. Faith is the ground of things hoped for: and, the demonstration of things that are not seene. For all this may be vnderstood, not onely of iustifying faith, but also of temporarie faith, and the faith of miracles. Where faith is said to be a ground, the meaning is, that though there are many things promised by God, which men doe not presently enioy, but onely hope for; because as yet they are not: yet faith doth after a sort giue subsisting or beeing vnto them. Secondly it is an euidence or demonstration, &c. that is, by beleeuing a man doth make a thing as it were visible, beeing otherwise inuisible and absent.
Faith is of two sorts: either common faith, or the faith of the Elect: as Paul saith, [...] [...]1. he is an Apostle according to the faith of Gods elect: which also is called faith without hypocrisie. The common faith is that, which both elect and reprobate haue, and it is threefold. The first is historicall faith, which is, when a man doth beleeue the outward letter and historie of the word. It hath two parts; knowledge of Gods word, and an assent vnto the same knowledge: and it is to be found in the deuill and his angels. [...] So Saint Iames saith, the deuills beleeue and tremble. Some will say, what a faith haue they? Ans. Such as thereby they vnderstand both the Law and the Gospell: besides they giue assent to it to be true: and they doe more yet, in that they tremble and feare. And many a man hath not so much. For amongst vs, there is many a one which hath no knowledge of God at all, more th [...]n he hath learned by the common talke of the world: as namely, that there is a God, and that he is mercifull, &c. and yet this man will say, that he beleeueth with all his heart: but without knowledge it can not be that any should truly beleeue, and therefore he deceiu [...]th himselfe. Quest. But whence haue the deuils historical faith? were they illuminated by the light of the spirit? Ans. No: but when the Gospell was preached, they did acknowledge it, and beleeued it to be true, and that by the vertue of the reliques of Gods image, which remained in them since their fall. And therefore this their faith doth not arise from any speciall illumination by his spirit, but they attaine to it euen by the very light of nature, which [Page] was left in them from the beginning.
The second kinde of faith is Temporarie faith, so called because it lasteth but for a time and season, and commonly not to the ende of a mans life. This kinde of faith is noted vnto vs in the parable of the seede, that fell in the stonie ground. And there be two differences or kindes of this faith. The first kinde of temporarie faith hath in it three degrees. The first is, to knowe the Word of God and particularly the Gospell. The second, to giue an assent vnto it. The third, to professe it, but to goe no further: and all this may be done without any loue to the word. This faith hath one degree more then historicall faith. Examples of it we haue in Simon Magus, Acts 8.13. who is saide to beleeue, because he held the doctrine of the Apostle to be true; and withall professed the same: and in the deuils also, who in some sort confessed, that Christ was the sonne of the most highest, and yet looked for no saluation by him, Mark. 5.7. Act. 19.15. And this is the common faith that abounds in this land. Men say they beleeue as the Prince beleeueth, and if religion change they will change. For by reason of the authoritie of princes lawes, they are made to learne some litle knowledge of the word: they beleeue it to be good, and they professe it: & thus for the space of thirtie or fourtie yeares men heare the word preached, and receiue the sacraments, beeing for all this as voide of grace as euer they were at the first day: and the reason is, because they doe barely professe it, without either liking or loue of the same. The second kinde of temporarie faith hath in it fiue degrees. For by it first a man knowes the word. Secōdly he assenteth vnto it. Thirdly, he professeth it. Forthly, he reioiceth inwardly in it. Fiftly, he bringeth forth some kind of fruit: and yet for all this hath no more in him, but a faith that will faile in the ende; because he wanteth the effectuall application of the promise of the Gospel, and is without all manner of sound conuersion. This faith is like corne in the house top, which groweth for a while, but when heate of sommer commeth, it withereth. And this is also set forth vnto vs in the parable of the seede, which fell in a stonie ground, which is hastie in springing vp:Luk. 8.23. but because of the stones, which will not suffer it to take deepe roote, it withereth. And this is a very common faith in the Church of God: by which many reioyce in the preaching of the word, and for a time bring forth some fruits accordingly with shewe of great forwardnesse, yet afterward shake off religion and all. But (some will say) how can this be a temporarie faith, seeing it hath such fruits? Ans. Such a kind of faith is temporarie, because it is grounded on temporarie causes which are three. I. A desire to get knowledge of some straunge points of religion. For many a man doth labour for the fiue former degrees of temporarie faith, onely because he desires to get more knowledge in Scripture, then other men haue. The second cause is a desire of praise among men, which is of that force that it will make a man put on a shewe of all the graces, which God bestoweth vpon his owne children, though otherwise he want them: and to goe very farre in religion; which appeareth thus. Some there are which seeme very bitterly to weepe for the sinnes of other men, and yet haue neither sorrow nor touch of conscience for their owne: and the cause hereof is nothing else but pride. For he that sheddes teares for an other mans sinnes, [Page 190] should much more weepe for his owne, if he had grace. Againe, a man for his owne sinnes will pray very slackly and dully, when he prayeth priuately: and yet when he is in the companie of others, he praies very feruently and earnestly. From whence is this difference? surely often it springeth from the pride of heart and from a desire and praise among men. The third cause of temporarie faith is profit, commoditie, the getting of wealth and riches: which are common occasions to mooue to choose or refuse religion, as the time serueth: but such kinde of beleeuers embrace not the Gospell because it is the Gospell, that is, the gladde tydings of saluation; but because it brings wealth, peace, and libertie with it. And these are the three causes of temporarie faith.
The third kinde of faith is the faith of Miracles: when a man grounding himselfe on some speciall promise or reuelation from God, doth beleeue, that some straunge and extraordinarie thing, which he hath desired or foretold, shall come to passe by the worke of God. This must be distinguished from historicall and temporarie faith.Act. 8.19. For Simon Magus hauing both these kinds of faith, wanted this faith of miracles, and therefore would haue bought the same of the Apostles for money. Yet we must know that this faith of miracles may be in hypocrites, as it was in Iudas, and at the last iudgement it shall be found to haue bin in the wicked and reprobate; which shall say to Christ,Math. 7.22. 2. Cor. 13. [...]. Lord, in thy name we haue prophesied, and cast out deuills, and done many great miracles.
And thus much for the three sorts of common faith: Now we come to the true faith, which is called the Faith of the Elect. It is thus defined: Faith is a supernaturall gift of God in the minde, apprehending the sauing promise with all the promises that depend on it. First, I say, it is a gift of God, Philip. 1.29. to confute the blinde opinion of our people, that thinke that the faith whereby they are to be saued, is bredde and borne with them. I adde that this is a gift supernaturall; not onely because it is aboue that corrupt nature in which we are borne, but also because it is aboue that pure nature, in which our first parents were created. For in the state of innocencie they wanted this faith, neither had they then any neede of faith in the same God as he is Messias: but this faith is a new grace of God added to regeneration after the fall, and first prescribed and taught in the couenant of grace. And by this one thing, faith differeth from the rest of the gifts of God, as the feare of God, the loue of God, the loue of our brethrē, &c. for these were in mans nature before the fall, and after it, when it pleaseth God to call vs, they are but renewed: but iustifying faith admits no renuing. For the first ingrafting of it into the heart, in the conuersion of a sinner after his fall.
The place and seate of faith (as I thinke) is the minde of man, not the will: for it stands in a kind of particular knowledge or perswasion, and there is no perswasion but in the minde. Paul saith indeede, that we beleeue with the heart, Rom. 10. but by the heart he vnderstands the soule without limitation to any part. Some doe place faith in the minde, and partly in the will, because it hath two parts; knowledge, and affiance: but it seemes not greatly to stand with reason, that one particular and single grace should be seated in diuerse [Page 191] parts or faculties of the soules.
The forme of faith is, to apprehend the promise, Gal. 3. 14. that we might receiue the promise of the spirit through faith: and, Ioh. 1.12. to receiue Christ, and to beleeue, are put one for another; and to beleeue, is to eate and drinke the bodie and blood of Christ. To apprehend properly, is an action of the hand of man, which laies hold of a thing, and pulls it to himselfe: and by resemblāce it agrees to faith, which is the hand of the soule, receiuing and applying the sauing promise.
This apprehension of faith, is not performed by any affection of the will, but by a certen and particular perswasion, whereby a man is resolued that the promise of saluation belongs vnto him. Which perswasion is wrought in the minde by the holy Ghost, 1. Cor. 2.12. And by this, the promise which is generall is applied particularly to one subiect.
By this one action, sauing faith differeth from all other kindes of faith. From historicall; for it wanteth all apprehension, and standeth onely in a generall assent. From temporarie faith, which though it make a man to professe the Gospell and to reioyce in the same, yet doth it not throughly applie Christ with his benefits. For it neuer brings with it any thorough touch of conscience or liuely sense of Gods grace in the heart. And the same may be said of the rest.
The principall and maine obiect of this faith is, the sauing promise, God so loued the world, that he gaue his onely begotten sonne, that whosoeuer beleeues in him, shall not perish, but haue euerlasting life. But some will say, Christ is commonly said to be the obiect of faith. Ans. In effect it is all one to say the sauing promise, and Christ promised, who is the substance of the couenant. Christ then as he is set forth vnto vs in the word & Sacraments, is the obiect of faith. And here certaine questions offer themselues to be skanned.
The first, What is, that particular thing, which faith apprehendeth? Answ. Faith apprehendeth whole Christ God and man. For his godhead without his manhoode, and his manhoode without his godhead doth not reconcile vs to God. Yet this which I say must be conceiued with some distinction according to the difference of his two natures. His godhead is apprehended not in respect of his essence or nature, but in respect of his efficacie manifested in the manhood, whereby the obedience thereof is made meritorious before God: as for his manhoode, it is apprehended both in respect of the substance or thing it selfe, and also in respect of the efficacie and benefits thereof.
The second, In what order faith apprehends Christ? Answ. First of all it apprehendes the very bodie and bloode of Christ: and then in the second place the vertue and benefits of his bodie and blood: as a man that would feele in his bodie the vertue of meate and drinke, must first of all receiue the substance thereof.
To goe forward. Besides this mayne promise, which concernes righteousnesse and life euerlasting in Christ, there be other particular promises touching strength in temptations, comfort in afflictions, and such like, which depend on the former: and they also are the obiect of iustifying faith: [Page 192] and with the very same faith we beleeue them, wherewith we beleeue our saluation. Thus Abraham by the same faith wherewith he was iustified, beleeued that he should haue a sonne in his olde age, Rom. 4.19,22. And Noe by that faith whereby he was made heyre of righteousnes, beleeued that he and his familie should be preserued in the floode: this conclusion beeing alwaies laide downe, that, To whome God giues Christ, to them also he giues all things needefull for this life or the life to come, in and by Christ. And hereupon it comes to passe that in our prayers, besides the desire of things promised, we must bring faith whereby we must be certenly perswaded, that God will graunt vs such things as he hath promised: and this faith is not a newe kind or distinct faith from iustifying faith. Thus we see plainly what sauing faith is.
1 p [...]. 3.12.Whereas some are of opinion, that faith is an affiance or confidence, that seemes to be otherwise: for it is a fruit of faith, and indeede no man can put any confidence in God, till he be first of all perswaded of Gods mercie in Christ towards him.
Some againe are of minde, that loue is the very nature and forme of faith: but it is otherwise. For as confidence in God, so also loue is an effect which proceedeth from faith. 1. Tim. 1.5. The ende of the law is loue from a pure heart and good conscience and faith vnfained. And in nature they differ greatly. Christ is the fountaine of the waters of life. Faith in the heart is as the pipes and leads that receiue in, and hold the water: and loue in some part is as the cocke of the conduit, that lets out the water to euery commer. The propertie of the hand is to hold, and of it selfe it can not cut: yet by a knife or other instrument put into the hand, it cuts: the hand of the soule is faith, and his propertie is to apprehend Christ with all his benefits, and by it selfe it can doe nothing else;Gal. 5.6. yet ioyne loue vnto it, and by loue it will be effectuall in all good duties.
Now to proceede further: first we are to consider, how faith is wrought: secondly, what be the differences of it. For the first, faith is wrought in and by the outward ministerie of the Gospell, accompanied by the inward operation of the spirit, and that not suddenly, but by certaine steps and degrees: as nature frameth the bodie of the infant in the mothers wombe, 1. by making the brain and heart, 2. by making veines, sinewes, arteries, bones: 3. by adding flesh to them all. And the whole operation of the spirit stands in two principall actions. First, the enlightening of the minde: the second, the moouing of the will. For the first, the holy Ghost inlightens mens minds with a further knowledge of the law then nature can affoard; and thereby makes them to see the sinnes of their hearts and liues with the ouglines thereof, and withall to tremble at the curse of the law. Afterward the same spirit opens the eye to vnderstand and consider seriously of righteousnes and life eternall promised in Christ. This done, then comes the second worke of the holy ghost, which is the inflaming of the will, that a man hauing considered his fearefull estate by reason of sinne, and the benefits of Christs death, might hunger after Christ; and haue a desire not so much to haue the punishments of sinne taken away, as Gods displeasure: and also might enioy the benefits of Christ. And when he [Page 193] hath stirred vp a mā to desire recōciliation with god in Christ, then withall he giues him grace to pray not onely for life eternall, but especially for the free remission and pardon of all his sinnes: and then the Lords promise is,Math. 7.7. Knocke and it shall be opened, seeke and ye shall finde. After which he further sendes his spirit into the same heart that desireth reconciliation with God, and remission of sinnes in Christ; and doth seale vp the same in his heart by a liuely and plentifull assurance thereof.
The differences & degrees of faith are two: I. a weake faith: II. a strong faith. Concerning the first, this weake faith shewes it selfe by this grace of God, namely an vnfained desire, not onely of saluation (for that the wicked and graceles man may haue) but of reconciliation with God in Christ. This is a sure signe of faith in euery touched and humbled heart, and it is peculiar to the elect: and they which haue this, haue in them also the ground and substance of true sauing faith: which afterwardes in time will grow vp to greater strength. Reasons: I. Promise of life euerlasting, is made to the desire of reconciliation, Psal. 10.17. Lord, thou hast heard the desire of the poore. Psal. 143. 6. My soule desireth after thee, as the thirstie lande. Psal. 145. 19. He will fulfill the desire of them that feare him. Matth. 5.6. Blessed are they that hunger and thirst after righteousnesse, for they shall be satisfied. Reuelat. 21.6. I will giue vnto him which is a thirst, of the well of the water of life freely. II. The hungering desire after grace is a sanctified affection: where one affection is sanctified, all are sanctified: where all are sanctified, the whole man is sanctified: and he that is sanctified, is iustified and beleeues. III. God accepts the will and desire to repent and beleeue, for repenting and beleeuing indeed: wherefore this desire of reconciliation (if it be soundly wrought in the heart) is in acceptation with God as true faith indeede. But carnall men will say, If faith, yea true faith shew it selfe by a desire of reconciliatiō with God in Christ for all our sinnes, then we are well ynough, though we liue in our sinnes: for we haue very good desires. I answer, That there be many sundrie fleeting motions and desires to doe good things which grow to no issue or head, but in time vanish as they come. Nowe such passions haue no soundnesse in them, and must be distinguished from the desire of reconciliation with God, that comes from a bruised heart [...] and brings alwaies with it reformation of life: therefore such whatsoeuer they are that liue after the course of this world, and thinke notwithstanding that they haue desires that are good, deceiue themselues.
Now faith is saide to be weake, when a man either failes in the knowledge of the Gospell; or else hauing knowledge, is weake in grace to applie vnto himselfe the sweet promises thereof. As for example, we know that the Apostles had all true sauing faith (except Iudas) and when our Sauiour Christ asked them,Math. 16.16 [...]. whome they thought that he was; Peter in the person of the rest, answered for them all, and said; Thou art Christ, the Sonne of the liuing God: for which our Sauiour commended him, and in him, them all, saying: Thou art Peter, and vpon this rocke, (that is, vpon Christ, which Peter confessed in the name of them all) will I build my Church. And yet about that time we shall finde in the Gospell,Math. 8.10. and 16. [...]. that they are called men of little faith. Now they failed in [Page 194] knowledge of the death of Christ, and of his passion, and resurrection; and were caried away with a vaine hope of an earthly kingdome. And therefore when our Sauiour shewed them of his going downe to Ierusalem and of his sufferings there, Peter a little after his notable confession beganne to rebuke Christ, and said, Master haue pitie on thy selfe, this shall not be vnto thee. And vntill he had appeared to them after his death, they did not distinctly beleeue his resurrection.
Again, weake faith though it be ioyned with knowledge, yet it may faile in the applying or in the apprehension & appropriating of Christs benefits to a mans owne selfe. This is to be seene in ordinarie experience. For many a man there is of humble and contrite heart, that serueth God in spirit and truth, yet is not able to say without great doubtings and wauerings; I know and am fully assured that my sinnes are pardoned. Now shall we say, that all such are without faith? God forbid. Nay, we may resolue our selues, that the true child of God may haue a hungering desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience, and yet be weake sometime in the apprehension of Gods mercie and the assurance of the remission of his owne sinnes.
But if faith faile either in the true knowledge, or in the apprehension of Gods mercies, how can a man be saued by it? Ans. We must know that this weake faith will as truly apprehend Gods mercifull promises for the pardon of sinne, as strong faith, though not so soundly. Euen as a man with a palsie hand can stretch it out as well to receiue a gift at the hand of a king, as he that is more sound, though it be not so firmely and steadfastly. And Christ saith, that he will not breake the bruised reede, nor quench the smoking flaxe.
The Church of Rome beares men in hand, that they are good Catholicks, if they beleeue as the Church beleeues; though in the meane season they can not tell what the Church beleeues. And some Papists commend this faith by the example of an old deuout father, who beeing tempted of the deuill, and asked how he beleeued; answered that he beleeued as the Church beleeued: beeing againe asked how the Church beleeued, he answered, as I beleeue: whereupon the deuill (as they say) was faine to depart. Well, this fond and ridiculous kind of faith we renounce, as being a meanes to nuzle men in blindnes, superstition, and perpetuall ignorance: yet withall we doe not denie but that there is an implicite or infolded faith; which is, when a man as yet hauing but some little portion of knowledge in the doctrine of the Gospel, doth truly performe obedience according to the measure thereof; and withall hath care to get more knowledge, and shewes good affection to all good meanes whereby it may be increased. In this respect a certaine ruler, who by a miracle wrought vpon his child,Ioh. 4.33. & [...].2. was mooued to acknowledge Christ for the Messias, and further to submit himselfe to his doctrine, is commended for a beleeuer: and so are in the like case, the Samaritanes.
And thus much of weake faith: which must be vnderstood to be in a man not all the daies of his life, but while he is a yong babe in Christ. For as it is in the state of the bodie, first we are babes and grow to greater strength as we grow in yeres; so it is with a christian man. First he is a babe in Christ, hauing [Page 195] weake faith, but after growes from grace to grace, till he come to haue a strōg faith: example wher [...]of we haue in Abraham, who was strong and perfect both in knowledge and apprehension. This strong faith is, when a man is indued with the knowledge of the Gospell and grace to apprehend and apply the righteousnes of Christ vnto himselfe for the remission of his owne sinnes: so as he can say distinctly of himselfe and truely, that he is fully resolued in his owne conscience, that he is reconciled vnto God in Christ for all his sinnes, and accepted in him to life euerlasting. This degree of faith is proper to him that beginnes to be a tall man and of ripe yeares in Christ. And it commeth not at the first calling of a man vnto grace. And if any shall thinke that he can haue it at the first, he deceiueth himself. For as it is in nature: first we are babes, & then as we increase in yeares, so we growe in strength: so it is in the life of a Christian; first ordinarily he hath a weake faith, and after growes from grace to grace, till he come to stronger faith: and at the last he be able to say, he is fully assured in his heart and conscience of the pardon of his sinnes & of reconciliation to God in Christ. And this assurance ariseth from many experiences of Gods fauour and loue in the course of his life by manifold preseruations and other blessings, which beeing deepely and duly considered bring a man to be fully perswaded, that God is his God, and God the father, his father, and Iesus Christ his redeemer, and the holy Ghost his sanctifier.
Now howesoeuer this faith be strong, yet is it alwaies imperfect, as also our knoweledge is; and shall so long as wee liue in this worlde be mingled with contrarie vnbeleefe and sundry doubtings more or lesse. A great part of men amongest vs, blinded with grosse ignorance, say they haue faith, and yet indeede haue not. For aske them what faith they haue, they will answere, they beleeue that God is their father, and the Sonne their redeemer, &c. aske them how long they haue had this faith, they will answer, euer since they could remember: aske them whether they euer doubt of Gods fauour? they will say, they would not once doubt for all the world. But the case of these men is to bee pitied: for howesoeuer they may perswade themselues, yet true it is, that they haue no sound faith at all: for euen strong faith is assaulted with temptations and doubtings: and God will not haue men perfect in this life, that they may alwaies goe out of themselues, and depend wholly on the merite of Christ.
And thus much of these two degrees of faith. Nowe in whome soeuer it is, whether it be a weake faith, or a strong, it bringeth forth some fruit, as a tree doth in the time of sommer. And a speciall fruite of faith, is this confession of faith,Rom. 10.10. I beleeue in God, &c. so Paul saith, With the heart a man may beleeue vnto righteousnesse, and with the mouth man confesseth to saluation. Confession of faith is, when a man in speech and outwarde profession doth make manifest his faith for these two causes. I. That with his mouth outwardly he may glorifie God and doe him seruice both in body and soule. II. That by the confession of his faith, he may seuer himselfe from all false Christians, from Atheists, hypocrites, and all false seducers whatsoeuer. And as this is the dutie of a Christian man, to make profession of his faith; so here in this Creede of the Apostles, wee haue the right order and forme of making confession [Page 196] set downe, as we shall see in handling the parts thereof.
The Creede therefore setts downe two thinges concerning faith, namely, the action of faith and his obiect, which also are the parts of the Creed. The action in these wordes, I beleeue: the obiect in all the wordes following, in God the Father Almightie, maker, &c. And first let vs beginne with the action.
I beleeue in God] Wee are taught to saie, I beleeue, not vvee beleeue, for two causes. First because (as wee touched before) in the Primitiue Church this Creede was made to bee an aunswere to a demaunde or question, which was demaunded of euery particular man that was baptized: for they asked him thus; What doest thou beleeue? then he aunswered, I beleeue in God the Father, &c. And thus did euerie one of yeares make profession of his faith: and it is likely that Peter alluded hereunto, [...]. Pet. 3.21. saying the stipulation or aunswere of a good conscience maketh request to God. The second cause is, howesoeuer we are to pray one for another by saying [...] O our Father, &c. yet when we come to yeares, we must haue a particular faith of our own: no man can be saued by another mans faith, but by his owne, as it is said:Heb. [...].4. The iust shall liue by his faith. But some will say, this is not true, because children must be saued by their parents faith: the aunswere is this, the faith of the parent doth bring the child to haue a title or interest to the Couenant of grace and to all the benefits of Christ: yet doth it not applie the benefits of Christs death, his obedience, his merits, and righteousnesse vnto the infant: for this the beleeuer doth onely vnto himselfe and to no other. Againe, some may say, if children doe not apprehend Christs benefits by their parents faith, howe then is Christs righteousnesse made theirs and they saued? Answer. By the inwarde working of the holy Ghost, who is the principal applier of all graces, whereas faith is but the instrument. As for the places of scripture that mention iustification and saluation by faith, they are to be restrained to men of yeares: whereas infants dying in their infancie, and therefore wanting actuall faith which none can haue without actuall knowledge of Gods will and worde, are no doubt saued by some other speciall working of Gods holy spirit, not knowne to vs.
Furthermore, to beleeue signifieth two things; to conceiue or vnderstand any thing, and withall to giue assent vnto it to be true: and therefore in this place, to beleeue signifieth to knowe and acknowledge that all the points of religion which followe, are the trueth of God. Here therefore wee must remember, that this clause (I beleeue) placed in the beginning of the Creede, must bee particularly applied to all and euerie article following. For so the case standes, that if faith faile in one maine point, it faileth a man in all: and therefore faith is saide to bee wholly copulatiue. It is not sufficient to holde one article, [...]ides est [...]o [...]a copulatiua. but hee that will holde any of them for his good, must holde them all: and hee which holdes them all in shewe of wordes, if hee ouerturne but one of them indeede, hee ouerturnes them all.
Againe, to beleeue is one thing, and to beleeue in this or that is another thing: and it containeth in it three points or actions of a beleeuer. I. To [Page 197] knowe a thing: II. To acknowledge the same: III. To put trust and confidence in it. And in this order must these three actions of faith be applyed to euery article following which concerneth any of the persons in Trinitie. And this must bee marked as a matter of speciall moment. For alwaies by adding them to the wordes following, we do apply the article vnto our selues in a very comfortable manner. As I beleeue in the father, and doe beleeue that hee is my father: and therefore I put my whole trust in him, and so of the rest.
Nowe wee come to the obiect of generall faith, which is either God or the Church; in handling of both which, I will obserue this order. I. I will speake of the meaning of euery article. II. Of the duties which we ought to learne thereby. III. And lastly, of the consolations which may be gathered thence. Concerning God, three things are to be considered. And first by reason of manifolde doubtings that rise in our mindes, it may be demaunded, whether there be a God? many reasons might bee vsed to resolue those that haue scruple of conscience: otherwaies wee are bounde to beleeue that there is a God without all doubting. As for those Atheists which confidently auouch there is no God, by Gods lawe they ought to die the death: nay, the earth is to good for such to dwell on. Malefactours, as theeues and rebells, for their offences haue their rewarde of death: but the offence of those, which denies that there is a God, is greater: and therefore deserues most cruell death.
The second point followeth, namely what God is?Exod. 3 [...]. Answer. Moses desiring to see Gods face, was not permitted but to see his hinder parts: and therefore no man can bee able to describe God by his nature, but by his effects and properties, on this or such like manner: God is an essence spirituall, simple, infinite, most holy. I say first of all, that God is an essence, to shewe that he is a thing absolutely subsisting in himselfe, and by himselfe, not receiuing his beeing from any other. And herein hee differeth from all creatures whatsoeuer, which haue subsisting and beeing from him alone. Againe, I say hee is an essence spirituall, because hee is not any kinde of bodie, neither hath hee the partes of the bodies of men or other creatures, but is in nature a spirit inuisible, not subiect to any of mans senses. I adde also, that he is a simple essence, because his nature admits no manner of composition of matter or forme or partes. The creatures are compounded of diuers parts, and of varietie of nature, but there is no such thing in God: for whatsoeuer thing he is, hee is the same by one and the same singular and indiuisible essence. Furthermore he is infinite, and that diuers waies: infinite in time, without any beginning and without end: infinite in place; because hee is euery where and excluded no where, within all places, and foorth of all places. Lastly hee is most holy, that is, of infinite wisdome, mercie, loue, goodnes, &c. and he alone is rightly tearmed most holy, because holines is of the very nature of God himselfe; whereas among the most excellent creatures, it is otherwise. For the creature it selfe is one thing, and the holines of the creature another thing. Thus wee see what God is, and to this effect God describes himself to be Iehova Elohim:Exo. 3.6.14. 1. Tim. 1.17. & Paul describes him to be a King euerlasting, immortall, inuisible, & onely wise, [Page 198] to whome is due all honour and glorie for euer.
The third point is, touching the number of Gods, namely whether there be more gods then one or no. Ans. There is not, neither can there be any more Gods then one. Which point the Creed auoucheth, in saying, I beleeue in God, not gods: and yet more plainely the Nicene Creede and the Creed of Athanasius, both of them explaining the words of the Apostles Creede on this manner, I beleeue in one God. Howesoeuer some in former times haue erroniously held, that two gods were the beginning of all things, one of good things, the other of euill things: others, that there was one God in the old testament, another in the newe: others againe, namely the Valentinians, that there were thirty couple of gods: and the heathen people (as Augustine recordeth) worshipped thirtie thousand gods: yet we that are members of Gods Church, must holde and beleeue one God alone, and no more, Deut. 4.39. Vnderstand this daie and consider in thine heart, that Iehouah hee is God in heauen aboue and vpon the earth beneath: there is none other. Eph. 4.6. One God, one faith, one baptisme. If it be alleadged that the Scripture mentioneth many gods, because Psal. 82.6. Magistrats are called Gods, Exod. 4.16. Moses is called Aarons god, [...]. Cor. 4.4. the deuill and all idols are called gods. The answere is this: They are not properly or by nature gods, for in that respect there is onely one God: but they are so tearmed in other respects. Magistrates are gods, because they be Vicegerents placed in the roome of the true God, to gouerne their subiects: Moses is Aarons god, because he was in the roome of God to reueale his will to Aaron: the deuill is a god, because the hearts of the wicked would giue the honour vnto him, which is peculiar to the euerliuing God: idols are called gods, because they are such in mens conceits and opinions who esteeme of them as of gods. Therefore Paul saith, an idol is nothing in the world, [...] Cor. 8.4. that is, nothing in nature subsisting, or nothing in respect of the diuinitie ascribed vnto it.
To proceede forwarde, to beleeue in this one God, is in effect thus much: I. To knowe and acknowledge him as he hath reuealed himselfe in his worde: II. To beleeue him to bee my God: III. From mine heart to put all mine affiance in him. To this purpose Christ saith, [...]o [...]. 17.3. This is eternall life to knowe thee the onely God, and whome thou hast sent Iesus Christ. Nowe the knowledge here meant, is not a bare or generall knowledge, for that the deuils haue, but a more speciall knowledge wherby I know God not onely to be God, but also to be my God, and thereupon doe put my confidence in him.
And thus much of the meaning of the first wordes, I beleeue in God, &c. Nowe followe the duties which may bee gathered hence. First of all, if we are bound to beleeue in God, then we are also bound to take notice of our naturall vnbeleefe, whereby we distrust God, to checke our selues for it, and to striue against it. Thus dealt the father of the child that had a dumme spirit, Lord (saith he) I beleeue, Lord helpe mine vnbeleefe. Mark. 9.24. And Dauid, Why art thou cast downe my soule? and w [...]y art thou so di [...]quieted in me? wait on God. [...]sal. 42.12. And that which our Sauiour Christ saide once to Peter, men should daiely speake to themselues: O thou of littl [...] faith, why hast thou doubted? But some may say, wherein standes our vnbeleefe? Answere. It standes in two thinges: I. In [Page 199] distrusting the goodnesse of God, that is, in giuing too litle or no affiance to him; or in putting affiance in the creature. For the first, few men will abide to be told of their distrust in God: but indeede it is a common and ri [...]e corruption: and though they soothe themselues neuer so, yet their vsuall dealings proclaime their vnbeleefe. Goe through all places, it shall be found that scarse one of a thousand in his dealings makes conscience of a lie: a great part of men gets their wealth by fraud and oppression and all kinde of vniust and vnmercifull dealing. What is the cause that they can doe so? Alas, alas, if there be any faith, it is pinned vp in some by-corner of the heart, and vnbeleefe beares sway as the lord of the house. Againe, if a man had as much wealth as the world comes to, he could finde in his heart to wish for an other; and if he had two worlds, he would be casting for the third, if it might be compassed: the reason hereof is, because men haue not learned to make God their portion, and to stay their affections on him: which if they could doe, a meane portion in temporall blessings would be enough. Indeede these and such like persons will in no wise [...]eelde that they doe distrust the Lord, vnlesse at some time they be touched in conscience with a sense and feeling of their sinnes, and be throughly humbled for the same: but the truth is, that distrust of Gods goodnesse is a generall and a mother-sinne, the ground of all other sinnes, and the very first and principall sinne in Adams fall. And for the second part of vnbeleefe, which is an affiance in the creatures, read the whole booke of God, and we shall finde it a common and vsuall sinne in all sorts of men, some putting their trust in riches, some in strength, some in pleasures, some placing their felicitie in one sinne, some in an other. When King Asa was sicke,2. Chr. 16.12. he put his whole trust in the Phisitians, and not in the Lord. And in our daies the common practise is, when crosses and calamities fall, then there is trotting out to that wise man, to this cunning woman, to this sorcerer, to that wizzard, that is, from God to the deuill, and their counsell is receiued and practised without any bones making. And this shewes the bitter roote of vnbeleefe, and confidence in vaine creatures; let men smoothe it ouer with goodly tearmes as long as they will. In a word, there is no man in the world, be he called or not called, if he looke narrowly vnto himselfe, he shall finde his heart almost filled with manifold doubtings and distrustings, whereby he shall feele himselfe euen carried away from beleeuing in God. Therefore the dutie of euery man is, that will truly say that h [...] beleeues in God, to labour to see his owne vnbeleefe and the fruits thereof in his life. As for such as say they haue no vnbeleefe, nor feele none; more pitifull is their case. For so much the greater is their vnbeleefe.
Secondly, considering that we professe our selues to beleeue in God, we must euery one of vs learne to know God. As Paul saith,Rom. 10. [...] How can they beleeue in him, of whome they ha [...]e not heard? and how can they heare without a preacher? therefore none can beleeue in God but he must first of all heare and be taught by the ministerie of the word to know God aright. Let this be remembred of young and old. It is not the pattering ouer of the beleefe for a praier, that will make a man a good beleeuer, but God must be knowne of vs and acknowledged as he hath reuealed himselfe partly in his word and partly in [Page 200] his creatures. Blinde ignorance and the right vse of the Apostles Creede will neuer stand togither. Therefore it standes men in hande to labour and take paines to get knoweledge in religion, that knowing God aright, they may come steadfastly to beleeue in him, and truely make confession of their faith.
Thirdly, because wee beleeue in God, therefore another dutie is, to denie our selues vtterly, and to become nothing in our selues. Our Sauiour Christ requires of vs to become as little children, if wee would beleeue. The begger depends not on the releefe of others, till hee finde nothing at home: and till our hearts bee purged of selfe-loue and pride, wee cannot depend on the fauour and goodnesse of God. Therefore hee that would trust in God, must first of all be abased and confounded in himselfe, and in regard of himselfe be out of all hope of attaining to the least sparke of the grace of God.
Fourthly, in that wee beleeue in God, and therefore put our whole trust and assurance in him: we are taught, that euery man must committe his bodie, his soule, goods, life, yea all that he hath into the handes of God, and to his custodie. So Paul saith, [...]. Tim. 1.12. I am not ashamed of my sufferings, for I knowe whome I haue beleeued, and am perswaded that he is able to keepe that which I haue committed vnto him against that day. A worthie saying: for what is the thing which Paul committed vnto the Lord? it was his owne soule and the eternall saluation thereof. But what mooues him to trust God? surely his perswasion whereby he knewe that God would keepe it. [...] Pet. 4.19. And Peter saith: Let them that suffer according to the will of God, committe their soules to him in well doing as vnto a faithfull creatour. Looke as one friende laieth downe a thing to be kept of another, so must a man giue that he hath to the custodie of God. Fewe or none can practise this, and therefore when any euill befalls them either in bodie or in goods, or any other way whatsoeuer, then they presently shewe them-selues rather beastes then men in impatience. For in prosperitie they had no care to put their trust in God, and therefore in aduersitie when crosses come, they are void of comfort. But when a man hath grace to beleeue, and trust in God, then he commits all into Gods handes: and though all the world should perish, yet he would not bee dismaied. And vndoubtedly if a man will bee thankefull for the preseruation of his goods, or of his life, he must shewe the same by committing all he hath into God hands, and suffer himselfe to be ruled by him.
Nowe followes the consolations and comforts which Gods Church and children reape hereby. Hee that beleeues in God, and takes God for his God, may assure himselfe of saluation, and of a happie deliuerance in all daungers and necessities. When God threatned a plague vpon Israel for their idolatrie, [...] Chr. 34.27. good King Iosiah humbled himselfe before the Lord his God: [...] Chr.3 [...]. and hee was safe all his daies. And so King Hezekiah, when Senacherib the King of Ashur offered to inuade Iudah, hee trusted likewise in the Lord, and praied vnto him, and was deliuered. Whereby wee see, if a man puts his whole trust in God, he shall haue securitie and quietnesse, [...] Chr. 20.20. as Iehosaphat saide to the men of Iudah. And our Sauiour Christ when hee [Page 201] was vpon the crosse, and felt the whole burden of the terrible wrath of God vpon him, cried, My God, my God, why hast thou forsaken me? And it appeareth in the Epistle to the Hebrewes,Hebr. 5.7. that Christ was heard in that he feared: whereby we are giuen to vnderstand, that they shall neuer be vtterly forsaken that take God for their God. And King Dauid hauing experience of this,Psal. [...]. vseth most excellent speeches for this ende, to shewe that the ground of his comfort was, that God was his God. And it is saide that Daniel had no manner of hurt in the Lyons denne;Dan. 6.2 [...]. because he trusted in the Lord his God. And contrariwise, such as distrust God are subiect to all miseries and iudgements.Psal. 78.21,2 [...]. The Israelites in the wildernesse beleeued not God, and trusted not in his helpe, therefore God was angrie, and his fire was kindled in Iacob, and wrath came vpon Israel.
God, the Father Almightie.] Some haue thought that these words are to be coupled to the former without distinction, as if the title of God had beene proper to the first person the Father, and not common to the rest [...] and thus haue some heretickes thought. But in deede there must a pause or distinction be made, that the name or title of God may bee set in the fore-front, as common to all the three persons following. For that is the very intent of the order of this Creede, to teach vs to beleeue in one God, who is distinct into three subsistances or persons called the Father, the Sonne, and the holy Ghost. And here offers it selfe to bee considered euen one of the greatest mysteries of our religion: namely, that God is the Father, the Sonne, and the holy Ghost: and againe, that the Father, the Sonne, and the holy Ghost are one and the same God. Some at the first may possibly say, that this cannot stande, because it is against all reason that one should bee three, or three one. The aunswere is, that indeede if one and the same respect bee kept it is not possible, but in diuers considerations and respects it may. And thus the Father, the Sonne, and the holy Ghost are three, namely in person; and againe, they three are one, not in person but in nature. By nature is meant, a thing subsisting by it selfe, that is common to many: as the substance of man consisting of bodie and soule common to all men, which wee call the humanitie of a man, is the nature of man. By person is meant, a thing or essence subsisting by it selfe, not common to many, but incommunicable: as among men, these particulars, Peter, Iohn, Paul, are called persons. And so in the mysterie of the Trinitie, the diuine nature is the godhead it selfe simply and absolutely considered; and a person is that which subsisteth in this Godhead, as the Father, the Sonne, and the holy Ghost. Or againe, a person is one and the same godhead not absolutely considered, but in relation, and as it were, restrained by personall or caracteristicall proprieties: as the godhead or God begetting is the Father. God againe considered not simply but so farre foorth as hee is begotten is the Sonne; and God proceeding of the Father and the Sonne, the holy Ghost. And if any man would conceiue in minde rightly the diuine nature, hee must conceiue God or the godhead absolutely; if any of the persons, then hee must conceiue the same godhead relatiuely with personall proprieties. Thus the godhead considered with the proprietie of fatherhoode or begetting is [Page 202] the father: and conceiuing the same godhead with the proprietie of generation, we conceiue the Sonne, and the godhead with the proprietie of proceeding, we conceiue the holy Ghost. Neither must it seeme straunge to any that we vse the names of nature and person, to set forth this mysterie by: for they haue beene taken vp by common consent in the primitiue Church, and that vpon weightie consideration to manifest the trueth, and to stop the mouthes of hereticks: and they are not vsed against the proper sense of the scriptures, nay they are therein Hebr. 1.3. Gal. 4.8. contained. Thus wee see howe it comes to passe that the three things signified by these names, Father, Sonne, holy Ghost, are ech of them one and the same God. And this mysterie may well be conceiued by a comparison borrowed from light. The light of the sunne, the light of the moone, and the light of the aire for nature and substance are one and the same light: and yet they are three distinct lights. The light of the sunne beeing of it selfe and from none, the light of the moone from the sunne, and the light of the aire from them both. So the diuine nature is one, & the persons are three, subsisting after a diuers manner in one and the same nature.
And for the further clearing of this point, we must yet further marke and remember two things: namely, the vnion and the distinction of the persons. The vnion is, whereby three persons are one not simply, but one in nature, that is, coessentiall or cōsubstantiall; hauing all one godhead. For the Father is God, the sonne is god, and the holy ghost is god: now there are not three distinct Gods, but one God, because there is one God and no more in nature; considering that the thing which is infinite is but one and is not subiect to multiplication: and the Father is this one God, as also the Sonne and the holy Ghost. And as these three persons are one in nature, so whatsoeuer agrees to God simply considered, agrees to them all three. They are all coequal and coeternall: all most wise, iust, mercifull, omnipotent, by one and the same wisdome, iustice, mercie, power. And because they haue all one godhead, therefore they are not onely one with another, but also ech in other, the Father, in the Sonne, and the Sonne in the Father, and the holy Ghost in them both. And we must not imagine that these three are one God, as though the Father had one part of the Godhead, the Sonne another part, and the holy Ghost a third. For that is most false, because the infinite and the most simple godhead is not subiect to composition or diuision: but euery person is whole god, subsisting not in a part, but in the whole godhead: and the whole entire godhead is communicate [...] from the father to the sonne [...] & from both father and sonne to the holy Ghost. But some may yet say, that this doctrine seemes to bee impossible; because three creatures, as for example, Peter, Paul, Timothy beeing three persons and so remaining, cannot haue one and the same nature, that is, the same body & the same soule. Answ. Three or moe men may haue the same nature Specie.in kind, but the truth is, they cannot possibly haue a nature which shal be one and the same Numero.in number, in them all three. For a man is a substance created and finite, and the bodies of men are quantities, and therefore diuisible and separable one from another. Hereupon it comes, that the persons of men are not only distinguished by proprieties, but also diuided and sundered one from another. And though Peter, Paul, Timothy haue all one common [Page 203] and vniuersall forme, yet they three are not one man, but three men. Nowe it is otherwise with the diuine nature or godhead which is vncreated and infinite, and therefore admits neither composition nor diuision, but a distinction without any seperatiō: so as the three persons subsisting in it, shal not be three gods but one and the same God.
Yet further some wil obiect, that it is truely said of the father, that he is god, but the same godhead is not in the sonne, nor in the holy ghost; for the sonne and the holy ghost haue their beginning from the father. Ans. The sonne and the holy ghost haue not a beginning of their nature or of their godhead from the Father, but of their person onely: the person of the Sonne is from the Father; and the person of the holy ghost is both from the father and from the Sonne: but the godhead of all three persons is vncreate and vnbegotten, and proceeding from none. Yet some may say, both the sonne and the holy ghost haue receiued from the Father al their attributes, as wisdome, knowledge, power, &c. Nowe he that receiueth any thing from another, is in that respect inferiour to him that giueth it: and therefore the Sonne and the holy Ghost are not God as he is. Ans. We must knowe, that, which the Sonne receiueth of the Father, he receiueth it by nature, and not by grace: and he receiueth not a part but all that the father hath, sauing the perso [...]all proprietie. And the holy ghost receiueth from the Father and the Sonne by nature, and not by grace: and therefore though both the sonne and the holy Ghost receiue from the Father, yet they are not inferiour to him, but equall with him. And thus much is both necessary and profitable to be learned of the vnion betweene the three persons in Trinitie, whereby they beeing three haue all one and the same godhead.
The second point to be considered is, that that though these three haue but one godhead, and all make but one God: yet they are distinguished one from another: for the father is the father, and not the sonne, or the holy Ghost: the sonne is the sonne, and not the father, nor the holy Ghost: and the holy ghost is the holy ghost, not the father nor the sonne. This distinction of the persons is notably set forth vnto vs in the baptisme of our Sauiour Christ: where it is said, that vvhen Iesus was baptized, he came out of the water:Math. 3. 16,17. there is the second person: and the holy Ghost descended vpon him in the forme of a doue; there is the third person: and the father the first person pronounced from heauen, that he was his onely beloued sonne in whome he was well pleased. And wee must conceiue this distinction in such manner as though these three, Father, Sonne, and holy Ghost were three names of one God. For the three persons doe not in name or word, but really in trueth distinctly subsist in the same diuine nature. Neither must we imagine that the three persons are three formes or differences of one God, as some hereticks haue dreamed, who taught that the father alone is God, and that he is called a father in one respect, the sonne in another, and the holy Ghost in a third. For this were nothing els but to make the personall proprieties to be nothing but imaginarie accidents, which indeede, or at the least in mans conceit, might come and goe, and be either in the persons or forth of them. For the personall r [...]lations though in [...] minde they may be distinguished from the diuine essence, yet [...]. indeede they are one [Page 204] with it. But some will say, if they make this distinction, there is rather a quaternitie then a trinitie: for the godhead is one, the father an other, the sonne a third, and the holy Ghost a fourth. Thus some heretikes haue obiected against the distinction of the trinitie: but it is vntrue which they say. For the godhead must not be seuered from the Father, nor from the Sonne, nor from the holy Ghost: for the father is God or the whole godhead, so also is the sonne and the holy Ghost: and the godhead likewise is in euery one of these three persons, and euery one of them subsisting in the godhead, and the godhead must be conceiued to be in them all, and not as a fourth thing out of them. And therefore we must still m [...]intaine, that these three persons are distinguished and not deuided, as three men are deuided in beeing and substance: for this diuision can not be in them; because all three haue one dr [...]ine nature and one godhead. This is the mysterie of all mysteries to be receiued of vs all, namely, the trinitie of the persons in the vnitie of the godhead. This forme of doctrine must be retained and holden for these causes: I. because by it we are able to distinguish this true God from all false gods and idols. II. because among all other points of religion this is one of the chiefest, beeing the very foundation thereof. For it is not sufficient for vs to know God as we can conceiue of him in our owne imagination: but we must know him as he hath reuealed himselfe in his word. And it is not sufficient to saluation to beleeue in God confusedly, but we must beleeue in one God distinct into three persons, the Father, the Sonne, the holy Ghost: yea and more then this, we must hold and beleeue that God the father is our father, the Sonne our redeemer, the holy Ghost our sanctifier and comforter. Well then, if we must in this manner beleeue in God, then we must also know him: for we can haue no faith in the thing which is vtterly vnknowne. Wherefore if we would beleeue in the father, sonne, or holy Ghost, we must know them in part, Ioh. 17. This is life eternall to know thee the onely God, and whome thou hast sent Iesus Christ. Ioh. 14. 17. The world can not receiue the spirit of truth because it hath neither seene him nor knowne him. 1. Ioh. 2.23. Whosoeuer denieth the sonne hath not the father. Thirdly, this doctrine directs vs in worshipping God aright: for vnitie in trinitie, and trinitie in vnitie is to be worshipped: one God must be worshipped in the Father, in the Sonne, and in the holy Ghost: and if wee worship God the father without the Sonne and the holy Ghost: or if we worship the Sonne without the father and the holy Ghost: and the holy Ghost without the father and the Sonne, we worship nothing but an Idol. Againe, if we worship the three persons not as one God, but as three Gods, then likewise we make three Idols.
Note further, that of all the three persons, the first person the Father is set in the first place, and described to vs by three things: I. by his title that hee is a Father. II. by his attribute that he is Almightie. III. by his effect, that he is maker of heauen and earth: of these in order as they lie in the Creed. And first of the title [Father.] It may seeme that he hath some prerogatiue ouer the Sonne and the holy Ghost, because he is set before them: but wee must knowe, that hee is set before them neither in regard of time [...] nor of dignitie, for therein all three are equall; but in regard of order onely. [Page 205] The Father is the first, the Sonne the second, and the holy Ghost the third: as may appeare by this similitude. If three Emperours equall in dignitie should meete all in one place, beeing equall also in power and maiestie, if all three should sit downe, though one be no better then an other; yet one of them must needes sit downe the first, and an other in the second place, and then the third: but yet we cannot say, that he which sate downe first is the chiefest. And so it is in the Trinitie, though none be greater or aboue another; yet the Father is in the first place, not because he is before the Sonne, or the holy Ghost in dignitie or honour, but because he is the fountaine of the Deitie, the Sonne beeing from him, and the holy Ghost from them both.
Now let vs come to the title of the first person.The meaning The name Father in Scriptures is ascribed either to God taken indefinitely, and so by consequent to all the three persons in Trinitie: or particularly to the first person alone. For the first, God is a father properly and principally, according to the saying of Christ,Math. 23.9. Call no man father vpon earth, for there is but one your father which is in heauen: that is, principally: whereas earthly parents, whome we are commaunded to worship and honour are but certaine images or resemblances of our heauenly Father, hauing this blessing that they are fathers, from him. And hereupon this title agrees to men, not simply, but so farre forth as God honoureth them with fatherhoode in calling them to be fathers, whereas God himselfe receiues this honour from none. God is tearmed a Father in respect both of nature and grace. He is a father in regarde of nature [...] because he created and gouerneth all things. In this regard he is called the Heb. 12.9. father of spirits, and Luk. 3.38. Adam is called the Sonne of God. He is a father in respect of grace, because we are regenerate by him, and accepted to be his sonn [...]s by adoption thorough the merite of Christ. And in this respect the second person as well as the first is called Esa. 9.6. a Father, and saide to haue an offspring Esa. 53.10. or seede and Esa. 8.18. children. But when the name of Father is giuen to the first person, it is done vpon a speciall consideration, because he is a father by nature to the fe [...] [...]erson begetting him of his owne substance before all worldes. By th [...] [...] [...]peares, that out of the title of the first person, we may fetch a [...]cription thereof on this manner. The Father is the first person in Trinitie, begetting the sonne. Nowe to beget is the personall proprietie whereby he is distinguished from the other two. If it be saide that creatures doe beget, and that therefore to beget is not proper to the father: the answer is, that in this point there are many differences betweene God the father and all creatures. First the father begets the sonne before all eternitie: and therefore God the father begetting, and the sonne begotten are equall in t [...]me: whereas in earthly generation the father is before the sonne in time. Secondly, God the father begets his Sonne by communicating to him his whole essence or godhead, which can not be in earthly parents vnlesse they should be abolished and come to nothing. Whereas neuerthelesse, God the Father giuing his whole nature to his sonne, retaines the same still, because it is infinite. Thirdly, the father begets the sonne in himselfe and not forth of himselfe: but in earthly generation the father begetting is forth of [Page 206] the child, and the child forth of the father. And that must not trouble vs which heretiques alleadge against this doctrine, namely, that if the father who is of one nature with the sonne, did beget the sonne, then he did beget himselfe: for the godhead of the father doth not beget either the godhead or the person of the sonne: but the person of the father begets the person of the sonne, both which in one godhead are really distinct.
Thus we see what the Father is. Now to beleeue in the father, is to be perswaded, that the first person in Trinitie, is the father of Christ, and in him my father particularly,Ier. 3.4,19. Matth. 6.4. & that for this cause I intend and desire for euer to put my tru [...]t in him.
The duties which we may learne hence are manifold. And here we haue occasion offered first of all to consider who is our father by nature. I shall say to corruption (saith Iob) thou art my father: and to the worme, thou art my mother: Iob 17.14. seeing God vouchsafeth this great prerogatiue to them that loue him, that he will be their father: therefore Iob in consideration hereof would haue euery man to haue recourse to his owne naturall condition, to see who is his father by nature [...] Iob saith, corruption is his father: but if we marke well the condition of our nature, we shall further see euery man to be the childe of wrath, and that Sathan is his father: for so long as a man walkes in his sinnes (which euery man doth by nature) so long doth he shewe himselfe to be the liuely childe of the deuill. And thus Christ reasoneth against the Scribes and Pharises. Ye are of your father the deuill, and the lusts of your father ye will doe. Ioh. 8.44. And true it is, that no child is so like his father that begat him, as euery man by nature is like the deuill: and the whole tenour and course of his naturall life without grace is a liuely resemblance of the disposition of Satan. Secondly, euery one that beleeues God to be a Father, and in Christ his father, must as a good child be obedient to his fathers will. So Salomon saith,Prov. 10.1. A wise sonne maketh a glad father. How? by doing his will: and therefore when one told our Sauiour Christ that his mother and brethren stoode without, desiring to speake with him, he said,Math. 12.50. Whosoeuer shall doe my fathers will which is in heauen, the same is my father, my sister, and mother: where we may note, that he that will haue God the father to be his father, and Christ Iesus his brother, must doe the wil of God the father. And hence God saith,Mal. 1.6. If I be a master, where is my feare? if I be a father, where is my honour? Where is plainely taught this second dutie; that if God be our father, then as good children we must shew obedience vnto him: but if we disobey him, then we must know, that that former saying of Christ will be verefied vpon vs: that because men doe the lusts of the deuill, therefore they are the children of the deuill. But least this fearefull sentence be verefied of vs, it is the dutie of euery man that maketh this confession, that he beleeues God to be his father, first to labour to know Gods will; and secondly, to performe continuall obedience vnto the same: like vnto a good child that would fain please his father, and therefore is alwaies readie to doe the best he can. And without doubt that man which vnfainedly takes God for his father, is then most grieued, when as by any sinne he displeaseth him, and no other crosse or calamitie is so grieuous vnto him. The greatest griefe that the prodigall sonne vpon his repentance had, was that he had offended his father by sinning against [Page 207] heauen, and against him: the same also must be our griefe: and all our care must be set on this, to consider how we may be obedient children to this our louing father. Thirdly, that man that beleeues God to be his father, must imitate and follow him: for it is the will of God that his children should be like vnto himselfe. Now we follow God especially in two things. I. In doing good to them that persecute vs: so saith our Sauiour Christ,Math. 5.45. Pray for them that hurt you, that you may be the children of you, father which is in heauen: for he maketh the sunne to rise on the euill and on the good, and sendeth raine on the iust and vniust. II. Our heauenly father is mercifull:Psal. 68.5. for he is a father of the fatherlesse: and therefore he that will be a sonne of this father, must be mercifull to his poore brethren, as Iob saith of himselfe,Iob 29.1 [...], [...]6. I was the eyes to the blinde, and I was the feete vnto the lame: I was a father vnto the poore. Fourthly, seeing we beleeue god to be our father, we are hereby taught to vse moderate care for the things of this life: for if a man know himselfe to be the childe of God, then he also knowes that God will prouide for him, as we know in a familie the father prouideth for all. Now God is a father, and his Church is his familie: therefore if thou wilt be a member of Gods Church, and a child of God, thou must cast thy care on God, and follow the counsell of Christ. Be not too carefull for your life what ye shall eate, or what ye shall drinke. And marke his reason drawne from the point which we haue in hand.Math. 6.26. The fowles of the heauen (saith he) they neither sow nor reape, nor carrie into barnes: and yet your heauenly father feedeth them: are ye not much better then they. But alas, the practise of the world is contrarie: for men haue no care for the knowledge of Gods word, nor the means of their saluation: all their mindes are set on the things of this life, when as Christ saith, First seeke the kingdome of heauen, and the righteousnes thereof, and all these things shall be ministred vnto you. If you should see a yong man prouide for himselfe, and no man else for him, we would presently say, surely his father is dead: euen so, when a mans care is set wholly both day and night for the things of this life, it argues that God hath either cast him off, or else that he takes him for no father of his. Fifthly, if God be our father, then we must learne to beare any crosse patiently that he shall lay vpon vs, either in bodie or in minde, and alwaies looke for deliuerance from him: for whome the Lord loueth, them he chastiseth: and if ye endure chastising (saith the Apostle) God offereth himselfe vnto you as vnto children: Heb.12 [...] which may appeare more plainly by this comparison. If two children should fight, and a man comming by, should part them, and after beate the one, and let the other goe free: euery man that seeth this will say, that that child which he beates is his owne sonne. Euen so, when God chastiseth vs, he sheweth himselfe vnto vs as a father, if we submit our selues. Now if our earthly fathers corrected vs and we gaue them reuerence, taking it patiently: should we not much rather be in subiection to the father of spirits that we may liue. Therefore the conclusion is this: if we displease God, be ye sure, he will correct vs; and when his hand is vpon vs we must not murmure against him, but beare it with a milde spirit: and furthermore when we are vnder the crosse, we must alwaies looke for deliuerance from this our father onely. If a sonne when he is beaten should flee to his fathers enemies for helpe and counsell; it would argue that he were but a gracelesse childe. Sundrie [Page 208] and diuers calamities and crosses befall men in this life, which they can not brooke: and therefore it is a common practise of many among vs in th [...]se daies, when Gods hand is vpon them, to goe for helpe to the deuill; they seeke for counsell at witches and wise men (as I haue said) but let them looke vnto it, for that is the right way to double their miserie, and to shew themselues lewde children. Lastly, if we confesse and beleeue God to be the father of Christ, and in him our father also; then in regard of our conuersation, we must not frame our selues like vnto the worlde: but the course of our liues must be in righteousnesse and true holinesse.2. Cor. 6.18. Paul exhorteth the Corinthians to separate themselues from Idolaters, alledging the place out of the old Testament, where the Lord biddeth the Israelites to come out from Idolaters, and to touch no vncleane thing: Isa. 52.11. and the reason followeth out of Ieremie, that if they doe so,Ier. 3 [...].1. then God will be their father, and they shall be his children, euen his sonnes and daughters: which reason Paul vrgeth in the next chapter to this effect:2. Cor. [...].1. considering wee haue these promises, that therefore we should clense our selues from all filthinesse of the flesh and spirit, and growe vp vnto holinesse in the feare of the Lord: where, if we marke the place diligently, we shall finde this lesson, that euery man who takes God for his father, must not onely in this sinne of Idolatrie, but in all other sinnes separate himselfe, that men by his godly life may know whose child he is. But some will say, this exhortation is needlesse amongst vs, for we haue no cause to separate our selues from others, because all among vs are Christians, all beleeue in God and are baptized, and hope to be saued by Christ. Answer. In outward profession, I confesse, we carrie the shew of Christians, but in deede and truth, by our liues and conuersations, very many among vs denie Christ: for in euery place the common practise is, to spend the time in drunkennes and surfetting, in chambering and wantonnesse: yea, great is the companie of those that make a trade of it: take this lewd conuersation from many men, and take away their liues. And on the Lords day it may be seene both publikely and priuately, in houses and in the open streetes, there is such reuell, as though there were no God to serue. In the sixe daies of the weeke, many men walke very painefully in their callings: but when the Lords day commeth, then euery man takes license to doe what he will: and because of the Princes lawes, men will come formally to the Church for fashions sake: but in the meane time how many doe nothing else but scorne, mocke, and deride, and as much as in them lyeth, disgrace both the word and the ministers thereof? so that the common saying is this: oh he is a precise fellow, he goes to heare Sermons, he is too holy for our companie. But it stands men in hand to take out a better lesson, which is, if we will haue God to be our father, we must shew our selues to be the children of God by repentance and newnesse of life: he can not be but a gracelesse child, that will lead a rebellious life flat against his fathers minde. Let vs then so behaue our selues, that we may honour our father which is in heauen, and not dishonour him in our liues and callings: rather let vs separate our selues from the filthinesse of the flesh, loathing those things which our father lotheth, and fleeing from those things which our father abhorreth.
And thus much for the duties. Now follow the consolations which arise [Page 209] from this point. But first we are to know that there are three sorts of men in the world. The first are such as will neither heare nor obey the word of God. The second sort are those which heare the word preached vnto them but they will not obey: both these sorts of men are not to looke for any comfort hence. Now there is a third sort of men, which as they heare Gods word; so they make conscience of obeying the same in their liues and callings: and these are they to whome the consolations that arise out of this place, doe rightly belong, and must be applied.
First therefore, seeing God the father of Christ, and in him the father of all that obey and doe his will, is our father, here note the dignitie and prerogatiue of all true beleeuers: for they are sonnes and daughters of God,Ioh. 1.12, as saith Saint Iohn, So many as receiued him, to them he gaue a prerogatiue to be the sonnes of God: euen to them that beleeue in his name. This priuiledge will appeare the greater if we consider our first estate; for as Abraham saith,Gen. 18. [...]7. We are but dust and ashes, and in regard of the depriuation of our natures, we are the children of the deuill; therefore of such rebells to be made the sonnes of God, it is a wonderfull priuiledge and prerogatiue, and no dignitie like vnto it. And to inlarge it further, he that is the sonne of God, is the brother of Christ, and fellow heire with him; and so heire apparant to the kingdome of heauen: and in this respect, is not inferiour to the very angels. This must be laide vp carefully in the hearts of Gods people, to confirme them in their conuersation among the companie of vngodly men in this world.
Secondly, if a man doe indeauour himselfe to walke according to Gods word, then the Lord of his mercie will beare with his wants:Mal. 3.17. Psal. 103.13 [...] for as a father spareth his owne sonne, so will God spare them that feare him. Now a father commandes his childe to write or to applie his booke: though all things herein be not done according to his minde, yet if he finde a readinesse with a good indeauour, he is content, and falls to praise his childes writing or learning. So God giueth his commaundement, and though his seruants faile in obedience; yet if the Lord see their heartie indeauour, and their vnfained willingnesse to obey his will, though with sundrie wants, he hath made this promise and will performe it, that as a father spareth his sonne, so will he spare them. If a child be sicke, will the father cast him off? nay, if through the grieuousnes of his sicknesse he can not take the meate that is giuen him, or if he take it, and for faintnesse picke it vp againe, will the father of the childe thrust him out of doores? no: but he will rather pitie him. And so when a man doth indeauour himselfe through the whole course of his life to keepe Gods commandements, God will not cast him away though through weakenesse he faile in sundrie things and displease God. This prerogatiue can none haue, but he that is the childe of God: as for others when they sinne, they doe nothing els but draw downe Gods iudgements vpon them, for their deeper condemnation.
Thirdly hence we learne, that the childe of God can not wholly fall away frō Gods fauour, I doe not say, that he cannot fall at all: for he may fall away in part but he can not wholly. Indeed so oft as he sins, he depriues himself wholly of Gods fauour as much as in him lieth: yet god for his part still keepeth the [Page 210] minde and purpose of a father. Dauid loued his sonne Absolon wonderfully, but Absolon like a wicked sonne plaied a lewd pranck, & would haue thrust his father out of his kingdome: and Dauid although he was sore offended with Absolon, and shewed tokens of his wrath, yet in heart he loued him, and neuer purposed to cast him off. Herupon when he went against him, he commāded the captains to intreat the yong man Absolon gently for his sake. And whē he was hāged by the haire of the head in pursuing his father, thē Dauid wept and cried, O my sonne Absolon, my sonne Absolon, would God I had died with thee, Absolon my sonne. 2. Sam. 18.5. And so it is with God our heauenly father, when his children sinne against him, and thereby loose his loue and fauour, and fall from grace, he forsakes them: but how farre? Surely he shewes signes of anger for their wickednes, and yet indeede his loue remaines towards them still: and this is a true conclusion, the grace of God in the adoption of the elect is vnchāgeable, and he that [...]s the child of God can neuer fall away wholly or finally. On the contrarie,Torren. conf. A [...]gust. that is a bad and comfortlesse opinion of the Church of Rome; which holdeth that a man may be iustified before God, and yet afterward by a mortall sinne, finally fall from grace and be condemned.
Fourthly, the childe of God that takes God the father for his father, may freely come into the presence of God, and haue libertie to pray vnto him. We know it is a great priuiledge to come into the chamber of presence before an earthly prince: and fewe can alwaies haue this prerogatiue though they be great men: yet the kings owne sonne may haue free entrance, and speake freely vnto the king himselfe, because he is his sonne. Now the children of God haue more prerogatiue then this: for they may come into the presence, not of an earthly king, but of Almightie God the King of kings, and as they are the sonnes of God in Christ, so in him they may freely speake vnto God their father by praier. And this ouerthrowes the doctrine of such as be of the Church of Rome, which teach and hold, that a man must come to speake to God by by praier through the intercession of Saints: for say they, the presence of God is so glorious, that we may not be so bold, as of our selues to speake vnto him; but needes must haue the intercession of others.
Lastly, God will prouide for all his Church and children all things needefull both for their bodies and soules: so our Sauiour Christ bids his disciples take no thought what they should eate, or what they should drinke, or wherewith they should be clothed, adding this reason, for your heauenly Father knoweth all your wants. And if we take thought, it must be moderate, and not distrustfull: it is a part of the fathers dutie to prouide for his familie and children, and not the children for the father. Now shall an earthly father haue this care for his children: and shall not our heauenly father much more prouide for those that feare and loue him? Nay marke further, in Gods Church there be many hypocrites which receiue infinite benefits from God, by reason of his elect children with whome they liue: and we shall see this to be true, that the wicked man hath euer fared better for the godly mans cause. Sodome and Gomorrha receiued many benefits by reason of righteous Lot: and when the Lord was purposed to destroy Sodom, he was faine to pull Lot forth of the citie:Gen. [...]9 22. for the text saith the Angel of the Lord could not doe any thing till he was [Page 211] come out of it. So also in Pauls dangerous voyage towardes Rome, all the men in it fared better for Pauls company: for the Lord tolde Paul by an angel, that there should be no losse of any mans life,Act. 27.24. for the Lord had giuen to him all that sailed with him. And vndoubtedly if it were not for some fewe that feare God, he would powre downe his vengeance vpon many nations and kingdomes, there is such excesse of wickednesse in all sorts. Againe, if the Lord doe thus carefully prouide for his children all kinde of benefits; what a wonderful wickednesse is this, for men to get their liuing by vngodly meanes: as vsury, carding, dicing, and such like exercises. If a man were perswaded that God were his father, and would prouide sufficiently both for his bodie and soule; so that vsing lawfull meanes he should eue [...] haue enough: out of all doubt he would neuer after the fashion of the world vse vnlawefull and prophane meanes to get a liuing. But this prooueth, that howesoeuer such men say, God is their father, yet indeede they denie him.
And thus much of [...] ti [...]le, Father, the first thing whereby the first person is described. Nowe followeth the second point, namely his attribute of omnipotencie in the word almightie. And whereas the father is said to be almightie, it is not so to b [...] vnderstood as though the Sonne were not almightie, or the holy ghost no [...] [...]lmightie: for euery propertie and attribute (saue the personal properties) is c [...]mmō to all the three persons. For as God the father doth impart his godhead vnto the sonne, and to the holy ghost, so doth he communicate the propriet [...]es of the godhead to them also.
God is omnipotent two waies: I. Because hee is able to doe whatsoeuer hee will. II. Because he is able to doe more then he will doe. For the first, that god is able to doe whatsoeuer he will, Dauid saith: Our God is in heauen, and he doth whatsoeuer he will: for there is nothing that can hinder God; but as he willeth, so euery thing is done. Secondly, that God can doe more then he willeth to be done, it is plaine where Iohn Baptist saith:Mat. 3.9. God is able of these stones to raise vp children vnto Abraham: for though God can doe thus much, yet he will not doe it. So likewise when Christ was betraied, the Father could haue giuē him more then 12. legions of angels to haue deliuered him out of their handes, but yet he would not: & the like may be said of many other things. The father is & was able to haue created another world, yea a thousand worldes; but he would not, nor will not. And likewise Christ being vpon the crosse, was able at their bidding to haue come downe, and saued himselfe from death; but he would not: and therefore this is true, the Lord can doe any thing that he willeth to bee done actually, yea and more then he will. But some will say, God can not doe some things which man can doe, as God cannot lie, nor denie himselfe:Tit. 12. 2. Tim. 2.13. and therefore he is not omnipotent. Answere. Although some haue thought that God coulde doe euen these things, and that he did them not, because hee would not: yet wee must knowe and beleeue that God can neither lie, nor denie himselfe: indeede man can doe both, but these and many other such things if God could doe them, hee could not bee God. God indeede can doe all things which shewe foorth his glory and maiestie: but such things as are against his nature, he cannot doe [...] as for example: God can not sinne, and therefore cannot li [...]: and because he cannot doe these things, for this very cause he [Page 212] is omnipotent: for these and such like, are workes of impotencie: which if god could doe, he should euen by his owne word be iudged impotent. Secondly, he cannot doe that which implies contradiction: as when a thing is, to make it at the same time to be, and not to be: as when the Sunne doth shine, to make it at the same instant to shine and not to shine. And therefore false is the doctrine of the church, which in their transubstātiation make the bodie of Christ, (whose essentiall propertie is to bee onely in one place at once) to be circumscribed, and not to be circumscribed: to be in one place, and not to be in one place.
And thus much for the meaning. Nowe follow the duties whereunto wee are mooued by this doctrine, of Gods omnipotencie.
First, whereas God the father is said to be almightie, we are taught true humiliation: [...]. P [...]t. 5.6. Humble your selues vnder the mightie hand of God, saith Peter: where he giueth an exhortation to humilitie, and alleadgeth the cause, because God is almightie. To make this more plaine. Euery one of vs was borne in sinne, & by nature we are most wretched in our selues: now what an one is God? Surely he is able to doe whatsoeuer he will, yea and more then he will, and is able to destroy such as rebell against him euery moment. Therefore our dutie is, to cast downe our selues for our sinnes in his presence. This true humiliation was that which our Sauiour Christ would haue brought the younge man in the Gospell vnto, when hee bade him goe sell all that he had and giue to the poore. Therefore whosoeuer thou art, take heed thou must: for if thou runne on in thy wickednesse, and still rebell against God, it is a thousand to one at length he will destroy thee. For he is an almightie God, and able to doe whatsoeuer hee will: his hand is mightie, it boots not a man to striue with him: for hee was neuer yet ouermastered, and for this cause wee must needs [...]ast down our selues vnder his hand. It is a fearefull thing (saith the holy Ghost) to fall into the hands of the liuing God:Heb. 10.32. therefore if wee would e [...]cape his heauie and terrible displeasure, the best way for vs is, to abase our selues, and be ashamed to followe our sinnes. Christ biddeth vs not to feare him that is able to kill the body, and can goe no further: but wee must feare him that is able to cast both bodie and soule into hell fire. Ma [...]. 10.28. Example of this we haue in Dauid, who when he was persecuted by his owne sonne Absolon, he said vnto the Lord, If he thus say, I haue no delight in thee, behold here I am, let him doe to me as seemeth good in his eies. 2. Sam. 15.26. But some will say, I will liue a little longer in my sinnes, in lying, pride, Sabbath breaking, in swearing, dicing, gaming, and wantonnesse: for God is mercifull, and in my old age I will repent. Ans. Well, soothe not thy selfe: but marke, vsually when God holds backe his hand for a season, he doth as it were fetch a more mightie blowe, for the greater confusion of a rebellious sinner; therefore humble, submit, and cast downe thy selfe before God, and doe not striue against him: his hand is mightie, and will ouerthrow thee. Though thou hadst all learning, wisdome, might, riches, &c. yet (as Christ said to the younge man) one thing is wanting, that thou shouldest bee humbled; and vntill thou bee humbled, nothing is to bee looked for but Gods iudgement for sinne,
Secondly seeing God is almightie; we must tremble and feare at all his iudgements, [Page 213] we must stand in awe, quake, and quiuer at them, as the poore childe doth, when he seeth his father come with the rod. Example of this we haue often in Gods word; as when the sonnes of Aaron offered straunge fire before the Lord, he sent fire from heauen, and burned them vp. And though Aaron was very sorry for his sonnes: yet when Moses told him, that the Lord would be glorified in all that came neere him, then the text saith, Aaron helde his peace. Lev. 10. [...]. So also we read that the Apostles reprooued Peter, for preaching vnto the Gentiles: but when Peter had expounded the things in order which he had seene, then they held their peace, and glorified God. Act. 11.18. As also Dauid saith: I held my tongue O Lord, because thou didst it. Isaiah saieth,Psal. 19.10. Isai. 50. In hope & silence is true fortitude. If a man be in trouble he must hope for deliuerance, and be quiet and patient at Gods iudgements. But the practise of the world is flat contrarie. For men are so farre from trembling at them, that they vse to pray to god that plagues, curses, and vengeance may light vpon them, and vpon their seruants and childrē. Nowe the Lord being a mighty God, often doth answerably bring his iudgements vpon them. Againe, many caried with impatiencie wish themselues hanged or drowned: which euils they thinke shal neuer befall them: yet at the length God doth in his iustice bring such punishments vpon them according as they wished. And (which is more) in all ages there haue bene some which haue scorned and mocked at Gods iudgements. Hereof we had not far hence a most fearefull example. One beeing with his companion in a house drinking on the Lords day, when he was readie to depart thence, there was great lightening and thunder: whereupon his fellow requested him to stay, but the man mocking and iesting at the thunder and lightning, said (as report was) it was nothing but a knaue cooper knocking on his tubbes, Anno 1592. in Cambridge shiere. come what woulde, hee would goe; and so went on his iourney: but before hee came halfe a mile from the house, the same hand of the Lord which before he had mocked, in a crack of thunder stroke him about the girdlestead, that he fell downe starke deade. Which example is worthy our remembrance, to put vs in mind of Gods heauy wrath against those which scorne his iudgements: for our dutie is to tremble and feare: and it were greatly to be wished, that wee coulde with open eye beholde the terriblenesse and fearefulnesse of Gods iudgements: it would make a man to quake and to leaue off sinne. If a man passe by some high and daungerous place in the night when hee cannot see, hee is not affraide; but if yee bring him backe againe in the day, and let him see what a steepe and dangerous way hee came, hee will not be perswaded to passe the same way againe for any thing: so it is in sinning: for men liuing in ignorance and blindenesse, practise any wickednesse, and doe not care for Gods iudgements: but when God of his goodnesse bringeth them backe, and openeth their eies to see the downfall to the pit of hell, and the iudgements of God due to their sinnes: then (they say) they will neuer sinne as they haue done, but become new men, and walke in the way to eternall life.
Thirdly, we are taught by the Apostle Paul, that if wee be to doe any duty to our brethren, as to releeue them, wee must doe it with chearfulnesse: for he laboureth to perswade the Corinthians to cheerefull liberalitie; and the reason [Page 214] of his perswasion is, because God is able to make all grace to abound towardes them. 1. Cor 9.7,8. Where also this dutie is taught vs, that seeing God is omnipotent, and therefore able to make vs abound, therefore wee must giue cheerefully to our poore brethren which want.
Fourthly, whereas there are many in euery place, which haue liued long in their sinnes, euen from their cradle; some in wantonnes, some in drunkennes, some in swearing, some in idlenesse, and such like: out of this place to all such there is a good lesson, namely that euery one of them doe nowe become new men, and repent of all their sinnes, for all their life past. For marke what Paul saith of the Iewes which are cutte off from Christ through vnbeleefe, and haue so continued in hardnesse of heart, and desperat malice against him, almost 16. hundreth yeares:Rom. 11. [...]3. If (saith he) they abide not still in vnbeleefe, they may bee grafted into their oliue againe: and his reason is this, because God is able to graft them in againe. Euen so though wee haue liued many yeares in sinne, (and sure it is a daungerous and fearefull case for a man to liue 20.30. or 40. yeares vnder the power of the diuell;) yet wee must knowe that if wee will nowe liue a newe life, forsake all our sinnes and turne to God, wee may be receiued to grace, and be made a branch of the true oliue, though we haue borne the fruits of the wilde oliue all our life long. But some will obiect, that they haue no hope of Gods fauour, because they haue beene so grieuous sinners, and continued in them so long. Ans. But knowe it, whosoeuer thou art, God is able to graft thee in; and if thou repent, he will receiue thee to his loue and fauour. This must be obserued of all, but especially of such as are olde in yeares, and yet remaine ignorant without knowledge; they must turne to the Lord by repentance: otherwise, if they continue still profane and impenitent, they must knowe this, that their damnation comes post hast to meete them, and they to it.
And thus much for the duties. Nowe followe the consolations which Gods Church reape from this, that God the father is omnipotent. First, the wonderfull power of God serueth to strengthen vs in praier vnto God; for hee that will pray truely, must onely pray for those things for which he hath warrant in Gods word: all our prayers must bee made in faith, and for a man to praie in faith, it is hard: therefore a speciall meanes to strengthen vs herein, is the mightie power of God. This was the ground and stay of the leper whom our Sauiour Christ clensed:Mat. [...]. Lord (saith he) if thou wilt thou canst make me cleane. And in the Lords praier, when our Sauiour Christ hath taught vs to make sixe petitions; in the end he giueth vs a reason, or motiue to induce vs to stand vpon, and to waite for the benefits before craued, in these wordes: Thine is the kingdome, thine is the power, &c.
Secondly, hence wee learne this comfort, that all the gates of hell shall neuer bee able to preuaile against the least member of Christ. I doe not say they shall neuer be able to assault, or tempt them, for that may be: but they shal neuer ouercome them. How (will some say) may we be resolued of this? I aunswer, By reason of faith: for if a Christian man do beleeue that God the father, and in Christ his father, is almightie, no enemie shall euer be able to preuaile against him. [...]. Ioh. [...]. [...]. So S. Iohn reasoneth: Litle children, ye are of God, & haue ouercome [Page 215] them, that is, all false teachers, because greater is he that is in you, that is, Christ Iesus by his holy spirit, who is God, and therefore almightie, then he that is in the world, that is, the spirit of satan: therefore you neede not to feare. So Dauid compareth himselfe to a silly sheepe, and saith: Though I should walke through the valley of the shadow of death, Psal. 23. that is, as it were in the mouth of the lyon, yet I will feare none euill: why so? because the Lord is with him: thy rodde (saith he) and thy staffe comfort me.
Thus much for the benefits. Now whereas it is said the first person is a Father, as also Almightie: ioyne these two togither, and hence will arise singular benefits and instructions. First, whereas we are taught to confesse, that the first person is a Father Almightie, we and euery man must learne to haue experience in himselfe, of the mightie power of this almightie father. Why, will some say, that is nothing, for the deuill and all the damned soules feele the power of the Almightie? True indeede they feele the power of God, namely, as he is an almightie. Iudge condemning them; but they feele not the power of an almightie father: this is the point whereof we must indeauour to haue experience in our selues.Eph. 1.19. Paul prayeth that the God of our Lord Iesus Christ the father of glorie, would giue vnto the Ephesians the spirit of wisedome, to see what is the exceeding greatnes of his power in them which beleeue, according to the working of his mightie power which he wrought in Christ. Which place must be considered: for here the Apostle would haue vs haue such a speciall manifestation of Gods power in our selues, like to that which he did once shew forth in Christ. But how did Christ see and finde the power of God as he was man [...] Answer. Diuers waies: I. On the crosse he died the first death; which is the separation of bodie and soule: and he suffered the sorrowes of the second death. For in his soule he bare the whole wrath of God, and all the pangs of hell, and after was buried and laide in the graue, where death triumphed ouer him for the space of three daies. Nowe in this extremitie God did shewe his power, in that he raised Christ from death to life. And looke as his power was manifested in Christ the head: so must it be manifested in all his members: for euery man hath his graue, which is naturall sinne and corruption, which we drawe from our first parents, and looke as a man lies dead in the graue, and can mooue neither hand nor foote: so euery man by nature lyeth dead in sinne. Now as God did shew his power in raising Christ from death: so euery one must labour to haue this knowledge and experience in himselfe of the mightie power of God, in raising him from the graue of sinne to newnesse of life. For thus Paul makes a speciall request, that he might know Christ, and the vertue of his resurrection, Phil. 3.10. that is, that he might feele in himselfe that power whereby Christ was raised from death to life, to raise him also from the bondage of his sinnes to a newe life more and more. Furthermore, when Christ was vpon the crosse, and all the gates of hell were open against him, then did he vanquish Satan; he bruised the serpents head, and as Paul saith,Col. 2.15. he spoyled principalities and powers, and made a shew of them openly, and hath triumphed ouer them in the crosse: he ouercame the deuill and all his angels by the power of his almightie father, and by his owne power as he is God. And euen so must Christian men labour to finde the same power in themselues of this [Page 216] almightie father by which Christ did triumph ouer Satan: that by it they may tread him vnder their feete, which men can neuer doe by any power in themselues. Againe, Christ praieth that that cup might passe from him: and yet hee saith:Luk. 22.42. Not my will, but thy will be fulfilled. For it was necessary that Christ should suffer. And this request was heard, not because he was freed from death, but because God his father Almightie gaue him power and strength in his manhood to beare the brunt of his indignation. Nowe looke as this power was effectuall in Christ Iesus the head, to make him able and sufficient to beare the pangs of hell: so the same power of God, is in some measure effectuall in al the members of Christ, to make them both patient, & of sufficient strength to beare any affliction, as Saint Paul saith:Coloss. [...].11. beeing strengthened with all might through his glorious power vnto all patience and long suffering with ioifulnesse. And this is a notable point which euery one ought to learne: that whereas they confesse God to be their Almightie father, they should herewithall labour to feele and haue experience in themselues, that hee is almightie in the beginning and continuing of grace vnto them, and in giuing them power and patience to suffer afflictions.Eph. 1.20,21. Further, Christ Iesus when the worke of our redemption was accomplished, was lifted vp into heauen, and set at the right hand of God in heauenly places, farre aboue all principalities and powers, &c. euen by the power of his father: well, as this power was made manifest in the head: so must it bee in the members thereof. Euery childe of God shall hereafter see and feele in himselfe the same power, to translate him from this vale of misery in this life, to the kingdome of heauen. Wherefore to conclude, we haue great cause to bee thankefull and to praise God for this priuiledge, that hee sheweth his power in his childrē in regenerating thē, in making them die vnto sin, and to stand against the gates of hel, and to suffer afflictions patiently: as also that he translates them from death to life. And euery one should shew his thankefulnesse in labouring to haue experience of this power in himselfe, as Paul exhorteth vs in his Epistles to the Colossians and Ephesians: yea, read all his epistles, and we shal find he mentioneth no point so often as this, namely the mighty power of God, manifested first in Christ, and secondly in his members:Phil. 3.10 and he accounteth all things losse that he might knowe Christ, and the vertue of his resurrection. This point is the rather to be marked, because his power in the matter of grace is not to be seene with eye; and fewe there be in respect that haue felt the vertue thereof in themselues: for the diuell doth mightily shewe his contrary power in the greatest part of the world, in carrying them to sinne and wickednesse.
Rom. 8.28.Secondly, hence we learne that which Paul teacheth, namely to knowe that all thinges worke togither for the best vnto them that loue God. God is almightie, and therefore able to doe whatsoeuer he will: he is also a father, and therefore is willing to doe that which is for our good. But some will say, we are subiect to many crosses, yea to sinne: what? can our sinnes turne to our good? Ans. If God almightie be thy father, he will turne thine afflictions, yea thy sinnes which by nature are euil, beyond all expectation vnto thy saluation. And thus much God will doe to all such as be obedient vnto him: yet no man must hereupon presume to sinne.
[Page 217]Thirdly, whereas we beleeue that God is a mightie father, it serues to confirme gods children in the promises of mercy reuealed in his word. The chiefest whereof is, that if men will turne from their sinnes, and beleeue in Christ, they shall not perish but haue life euerlasting. I knowe some men will make it an easie thing to beleeue, especially those which neuer knewe what faith meant. But such persons neede no meanes of confirmation of faith: therefore let all those which haue tasted of the hardnes of attaining vnto it, learne howe to establish their wauering hearts in the promises of God, by the consideration of these two points: God is a father, and therefore he is willing: he is also almightie, and therefore he is able to performe his promises. He that will bee truely resolued of Gods promises, must haue both these setled in his heart, and build on them as on two foundations.
It followeth, Creatour of heauen & earth] We haue spoken of the title of the first person, and of his attributes: nowe we come to speake of his effect, namely the creation: but before we come to it, we are to answer a certaine obiection which may be made. At the first it may seeme strange to some, that the worke of creation is ascribed to the first person in Trinitie the father: whereas in the Scripture it is common to them all three equally. And first that the father is Creatour, it was neuer doubted: as for the second person the Sonne, that hee is Creatour, it is euident: All things are made by it, Ioh. 1.3. that is, by the Sonne, who is the substantiall worde of the father, and without it was made nothing that was made. And againe it is saide, that God by his sonne made the worlde. Heb. 1.2. As for the holy Ghost, the worke of creation is also ascribed vnto him: and therefore Moses saith,Gen. 1.2. The spirit mooued vpon the waters: and Iob saieth, His spirit hath garnished the heauens. Howe then is this peculiar to the father, beeing common to all the three persons in trinitie? I answer, The actions of God are twofold: either inward, or outward. The inwarde actions are those, which one person doth exercise towards another: as the father doth beget the sonne, and this is an inward action peculiar to the father: and all inward actions are proper to the persons from whome they are. So the Sonne doth receiue the Godhead by communication from the Father: and the holy Ghost from them both: and these are inward actions peculiar to these persons. So likewise, for the father to send his sonne, it is an inward action proper to the father and cannot be communicated to the holy ghost: and the sonne to bee sent by the father onely is a thing proper to the Sonne, and not common to the father, or to the holy Ghost. Now outward actions are the actions of the persons in the Trinitie to the creatures: as the worke of creation, the worke of preseruation, and of redemption. These and all such actions are common to al the three persons: the father createth, the sonne createth, and the holy Ghost createth: and so we may say of the works of gouernment, and of redemption, and of all outward actions of the persons to the creatures. But some againe may say, howe then can the worke of creation, beeing an outward action of God to the creature, be peculiar to the first person the father? I answere, the work of creatiō is not so proper to the first person the father, as that it cannot also be cōmon to the rest: for all the three persons ioyntly created all things of nothing; only they are distinguished in the maner of creating. For the father is [Page] the cause that beginneth the worke, the sonne puts it in execution, the holy ghost is the finisher of it. And againe, the father createth by the [...] cap. 16. [...] Colo [...]s. 1.16. [...]om. 11. [...]6. sonne; & by the holy ghost: the sonne createth by the holy ghost, and from the father: the holy ghost createth not by the father, nor by the sonne; but from the father & the sonne. And this is the reason why the worke of creation is ascribed here vnto the father, because he alone createth after a peculiar manner, namely by the sonne, and by the holy Ghost: but the Sonne and the holy Ghost create not by the father but from him.
Thus hauing answered the obiection, we come to speake of the creation it selfe. In handling whereof, we must withall treat of the Counsell of God, as beeing the cause therof, and of the Gouernment of the creatures, as being a work of God whereby he continunes the creation. And the order which I will obserue, is first to speake of the Counsell of God, and secondly of the exequution of his Counsell, which hath two speciall branches, the first the creation, the second the preseruation or gouernment of things created.
The Counsell of God, is his eternall and vnchangeable decree, whereby he hath ordained all things either past, present, or to come, for his owne glorie. First I call it a decree, because God hath in it sette downe with himselfe and appointed as soueraigne Lord, what shall be, what shall not bee. I adde further, that all things whatsoeuer come vnder the compasse of this decree; as Paul saith, He worketh all things according to the counsell of his will. And our Sauiour Christ saith, that a sparrowe cannot fall on the ground without the heauenly father: Eph. 1.11. Math. 10.29. yea further, he tels his disciples, that the very haires of their heades are numbred, ver. 30. meaning that they are knowne and set downe in the counsell of God. And considering that God is King of heauen and earth; and that most wise, yea wisdome it selfe; and most mightie, yea might and power it selfe: it must needes bee that he hath determined how all things shall come to passe in his kingdome, with all their circumstances, time, place, causes, &c. in such particular manner, that the very least thing that may bee, is not left vnappointed and vndisposed.
The counsell of God, hath two properties, eternitie, and vnchaungeablenes. It is eternall, because it was set downe by God from euerlasting before all times, as Paul saith, God hath chosen the Ephesians to saluation before all worldes. Eph. 1.4. 2. Tim. 1.9. And he saith of himselfe, that hee was called according to the purpose of God, which was before all worldes. Againe, the same counsell once set downe, is vnchangeable.Mal. 3.6. Iam. 1.17. God saith, I am Iehouah, and I chaunge not. With God (saith S. Iames) there is no variablenesse, nor shadowe of chaunge. Nowe such as God is, such is his decree or counsell. And beeing vnchangeable, his counsels also are vnchangeable.
Gods counsell hath two parts: his foreknoweledge, and his wil or pleasure. His foreknowledge, whereby he did foresee all thinges which were to come. His will, whereby in a generall manner he wills and ordaines whatsoeuer is to come to passe: and therefore such things as God altogither nilleth, cannot come to passe. Now these two-parts of the counsell of God must be ioyned together, and not seuered. Will without knowledge is impotent, and foreknowledge without will is idle. And therefore such as holde that God doeth [Page 219] barely foresee sundrie things to come, no manner of way either willing or decreeing the issue and euent of them, doe bring in little better then Atheisme. For if we say that any thing comes to passe either against Gods will, or God not knowing of it, or not regarding it, we shall make him either impotent or carelesse, and rase the very foundation of Gods prouidence.
And this decree of God must be conceiued of vs as the most generall cause of all things subsisting: being first in order hauing all other causes vnder it, and most principall, ouerruling all, ouerruled by none.
Thus wee see what is to be held touching Gods counsell: nowe for the better clearing of the trueth, three obiections of some difficultie are to be answered. First may some man say, if God decree and ordaine all things whatsoeuer, then he decreeth and ordaineth sinne: but God decrees not sinne in as much as it is against his will: and therefore he decrees not all things. Ans. Wee vse not to say that God doth simply will or decree sinne, but onely in part, adding withall these caueats: I. That God willeth and decreeth sinne, not properly as it is sin, but as it hath in it sundry regards and respects of goodnes, so farforth as it is a punishment, or chastisement, or triall, or action, orQuatenus habet rationem entis, non quatenus hab [...]t rationem de [...]e [...]us. hath any existence in nature. II. God can so vse euil instruments, that the work done by them beeing a sinne, shall neuerthelesse in him bee a good worke: because hee knowes howe to vse euill instruments well. If it be further alleadged, that God willeth no wickednesse, Psal. 5.5. we must knowe, that Gods will is two-folde, generall, and speciall. Generall, whereby God willeth and decreeth that a thing shall bee: and by this kinde of will he may be saide to will sinne; and that without sinne. For though he decree it thus, yet doth he not instill wickednesse into the heart of any sinner, and his decree is onely for a most excellent ende. For in regard of God which decreeth, it Bonum est vt f [...] malum. Aug. [...]uchir. ad Laur. c. 10 [...]. is good that there should be euill. To this purpose Augustine saith excellently, By an vnspeakeable manner it comes to passe, that that which is against Gods will, is not without his will. Voluntate permi [...]i [...]a vul [...] app oba [...] tiua non vuit.Nowe the speciall will of God is that whereby he willeth any thing in such manner, that he approoueth it, and delighteth in it. And thus indeede we cannot say without blasphemie, that god willeth sinne. Thus then we see in what manner and how farforth God may be said to decree sinne, that is, to will and appoint the permission of it.
Againe it may be obiected thus. If all things be determined by the vnchangeable decree of God, then all things come to passe by an vnchangeable necessitie: and men in their actions haue no freewill at all, or libertie in doing any thing. Answer. This must be learned as a certaine rule, that the necessarie decree of God, doth not abolish the nature of the second causes, and impose necessitie vpon the will of man, but onely order and incline it without any constraint, to one part. As for example: when a people is gathered togither to heare gods word, there is none of them but they knowe that they come thither by Gods prouidence (& In that respect necessarily) yet before they come, they had all freedome and libertie in themselues to come or not to come: and Gods eternall counsell did not hinder the libertie of our wills, in comming or not comming, nor take away the same: but onely incline and turne them to the choice of one part. An other example hereof we may haue in our Sauiour [Page 220] Christ, whose state and condition of bodie, if we regard, he might haue liued longer: yet by the eternall counsell of God, he must die at that place, at that time, at that houre where and when he died. Whereby we may see, that Gods counsell doth not hinder the will of man; but only order and dispose it. Which answer being well marked, we shall see these two will stand togither: the necessarie and vnchangeable counsell of God, and the free will of man. And againe, that the same action may be both necessarie and contingent: necessarie in regard of the highest cause, the counsell of God; not necessarie but contingent in respect of the second causes, as among the rest, the will of man.
Thirdly, some will yet obiect against this doctrine, that if all things come to passe according to Gods vnchangeable decree, then what needes the vsing of any meanes? what needs the preaching of the word, and receiuing of the Sacraments? what needes any lawes, Princes, Magistrates, or gouernment? what needes walking in mens ordinarie callings? all is to no ende: for let men play or worke, sleepe, or wake; let them doe what they will: all is one: for Gods eternall counsell must needes come to passe: therefore it may seeme in vaine for men to busie themselues about such things. Answ. But we must know, that as God hath appointed all things to come to passe in his eternall and vnchangeable counsell; so in the same decree, he hath together set downe the meanes and waies whereby he will haue the same things brought to passe: for these two must neuer be seuered; the thing to be done, and the meanes whereby it is done. We may read in the Acts in Pauls dangerous voyage towardes Rome, and Angel of the Lord tolde Paul,Act. [...]. [...]. that God had giuen him all that sailed with him in the shippe: now the soldiers and marriners hearing this, might reason thus with themselues: Seeing God hath decreed to saue vs all, we may do what we will, there is no danger, for we shall all come to land aliue: but marke what Paul saith,vers. 31. except these abide in the shippe, ye can not be safe: where we see, that as it was the eternall counsell of God to saue Paul, and all that were with him: so he decreed to saue all by this particular meanes of their aboad in the shippe. King Ezechias was restored to his health,2. King. 20. and receiued from God a promise that he should haue 15. yeares added to his daies, and the promise was confirmed by signe: now, what doth he? cast off all meanes? no: but as he was prescribed, so he applieth a bunch of drie figges to his sore, and vseth still his ordinarie diet. Therefore it is grosse ignorance and madnesse in men to reason so against Gods decree; God in his vnchangeable counsell, hath decreed and set downe all things how they shall be; therefore I will vse no meanes, but liue as I list: nay rather we must say the contrarie; because God hath decreed this thing or that to be done: therefore I will vse the meanes which God hath appointed to bring the same to passe.
Now follows the Creation, which is nothing else but a worke of the blessed Trinitie, forming and framing his creatures which were not before, and that of nothing. The points to be knowne concerning the creation are many. The first is, the thing by which God did beginne and finish the creation. And we must vnderstand, that at the first God made all things, without any instrumēt or meanes, and not as men doe which bring to passe their busines by seruants and helps; but onely by his word and commandement: as the Psalmist saith, [Page 221] He commanded, and all things were made. Psal. 148. [...]. Gen. 13. In the beginning God saide, Let there be light, and there was light: and by the same meanes was the creation of euery creature following. The very power of the word &commandement of God was such, as by it that thing was made and had a beeing, which before was not. It may be demaunded, what word this was by which God is saide to make all things. Answ. The word of God in Scripture is taken three waies: for the substantiall word, for the sounding or written word, for the operatiue or powerfull word. The substantiall word, is the second person begotten of the substance of the father. Now howsoeuer it be true, that God the father did create all things by his word, that is, by his Sonne: yet doth it not seeme to be true that by these words [God said, let there be, this or that] that the Sonne is meant. For that word which God gaue out in the creation was in time, whereas the Sonne is the word of the father before all times: and againe, it is a word common to the three persons equally, whereas the Sonne is the word of the father onely. Furthermore, it is not like that it was any sounding word standing of letters and syllables, and vttered to the creatures after the vsuall manner of men, that was the cause of them:Hebr. 1.3. it remaines therfore that all things were made by the operatiue word, which is nothing but the pleasure, will, and appointment of God, and is more powerfull to bring a thing to passe then all the meanes in the world beside. For Gods willing of any thing is his effecting and doing of it. And this is prooued by Dauid, when he saith, He spake the word, and they were made: he commanded, and they were created. Hence we must take out a speciall lesson, needfull to be learned of euery man. Looke what power God vsed and shewed in making the creatures when they were not, the same power he both can and will shew forth in recreating and redeeming sinnefull men by the pretious blood of Christ.Psal. 51.10. By his word he created mans heart when it was not; and he can and will as easily create in vs all new hearts, specially when we vse the good meanes appointed for that ende. As, when Christ said to dead Lazarus,Ioh. 11.44 [...] Lazarus come forth, he arose and came forth of his graue, though boūd hand & foot: so when the Lord speaks to our dead hearts by his word and spirit, we shall rise forth of the graues of our sins &corruptions. In the creation of the great world, God saide let there be light, and presently darknes gaue place: and the same he can do to the little world, that is, to man. We are by nature darknes, and let God but speake to our blind vnderstandings, our ignorance shall depart, and we shall be inlightened with the knowledge of the true God and of his will: as Paul saith,1. Cor. 4.6 [...] God that commanded the light to shine out of darknesse, is he which hath shined in our hearts to giue the light of the knowledge of the glorie of God in the face of Iesus Christ.
Secondly, God made all creatures, without motion, labour, or defatigation: for his very bidding of the worke to be done, was the doing of it. And this thing no creature can doe, but God onely, though vnto Adam labour was without paine before the fall.
Thirdly, the matter and the first beginning of all creatures was nothing, that is, all things were made, when as there was nothing whereof they might be made, as Paul saith,Rom. 4.17 [...]. God calleth those things which be not, as though they were. And indeede in the first creation, all things must be made either of the essence [Page 222] of God or of nothing: but a creature can not be made of the essence of God, for it hath no parts, it is not diuisible: and therefore God made all things that were made out of himselfe or his owne essence: the conclusion then is, that the framing of the creatures in the beginning, was not of any matter, but of nothing, because before the creation, out of God there was nothing. This must teach vs to humble our selues. Many there be that stand vpon their ancestours: but let them here looke whence they came first, namely, as Abraham saith of himselfe, of dust and ashes. And what was this dust and ashes made of? surely of nothing: wherefore euery mans first beginning is of nothing. Well then, such men as are caried away with their pedigree and descent, if they look well into it, they shall finde small cause to boast or bragge. And this consideration of our first beginning must mooue vs to true humiliation in our selues.
Fourthly, God in framing his creatures, in the beginning made them good; yea very good. Now the goodnes of the creature is nothing else, but the perfect estate of the creature, whereby it was conformable to the will and minde of the Creator allowing and approouing of it when he had made it: for a creature is not first good, and then approoued of God: but because it is approoued of God, therefore it is good. But wherein, will some say, stands this goodnes of the creature? I an [...]wer, in three things: I. in the comelines, beautie, and glorie of euery worke in his kind both in forme and constitution of the matter. II. In the excellencie of the vertue which God hath giuen to it: for as he hath appointed euery creature for some especiall ende, so he hath fitted and furnished it with sufficient power and vertue for the accomplishing of the same ende. III. In the exceeding benefit and profitablenesse that came by them to man. But since the fall of man this goodnes of the creature is partly corrupted and partly diminished. Therefore when we see any want, defect, or deformitie in any of them, we must haue recourse backe againe to the apostasie of our first parents, and remember our fall in them, and say with a sorrowfull heart, this comes to passe by reason of mans most wretched sinne, which hath defiled heauen and earth, and drawne a curse not onely vpon himselfe, but vpon the rest of the creatures for his sake, whereby there goodnes is much defaced.
Fifthly, the ende of creation, is the glorie of God, as Salomon saith,Prov. 16.4. God made all things for his owne sake, yea euen the wicked for the day of euill. And God propounds this principall ende to himselfe, not as though he wanted glorie, and would purchase it vnto himselfe by the creation; for he is most glorious in himselfe, and his honour and praise beeing infinite, can neither be increased nor decreased: but rather that he might communicate and make manifest his glorie to his creatures, and giue them occasion to magnifie the same. For the reasonable creatures of God beholding his glorie in the creation, are mooued to testifie and declare the same among men.
The sixth shall be touching the time of the beginning of the world which is betweene fiue thousand and sixe thousand yeares agoe. For Moses hath set downe exactly the computation of time from the making of the world to his owne daies: and the Prophets after him haue with like diligence set downe the continuance of the same to the very birth of Christ. But for the exact account [Page 223] of yeares Chronologers are not all of one minde. Some say there be 3929. from the creation to Christs birth, as Beroaldus: some 3952. as Hierome and Bede: some 3960. as Luther and [...]o. Lucidus: some 3963. as Melancthon in his Chronicle and Functius: some 3970. as Bullinger and Tremellius: some towards 4000. as Buntingus. Now from the birth of Christ to this day are 1592. yeares, and adding these together, the whole time amounteth. And God would haue the very time of the beginning of the world to be reuealed, first that it might be knowne to the Church, when the couenant of grace was first giuen by God to man, and when it was afterward renewed, and how Christ came in the fulnesse of time, Gal. 4. secondly that we might know that the world was not made for the eternall and euerliuing God, but for man: thirdly that we might learne not to set our hearts on the world & on the things therein which haue beginning and ende, but seeke for things eternall in heauen. And before the time which I haue named began, there was nothing beside God, the world it selfe and all things else were vncreated. Some men vse to obiect and say, what did God all that while before the world was? how did he imploy himselfe? what was he idle? Ans. The Iewes to this badde question make as badde an answer. For they say he was continually occupied in making many little worlds, which he continually destroied as he made them, because none pleased him till he made this. But we must rather say, that some things are reuealed which God did then, as that he decreed what should come to passe when the world was: [...]rov. 8.30. & that then the blessed persons in Trinitie did take eternal delight each in other. If any man will needes know more, let him heare what Moses saith, [...] [...]9.22 Secret things belong to the Lord our God, but things reuealed to vs and to our children for euer: and let them marke what one eluding the question, answered: [...]. con [...]e [...]t. c. 1 [...]. namely, that God was making hell fire to burne all such curious persons as will needes know more of God then he hath reuealed to them: for where God hath not a mouth to speake, there we must not haue an eare to heare: therefore our dutie is, to let such curious questions passe.
Seuenthly, some may aske in what space of time did God make the world? I answer, God could haue made the world, and all things in it in one moment: but he began and finished the whole worke in sixe distinct daies.Gen. 1. In the first day he made the matter of all things and the light: in the second the heauens; in the third day he brought the sea into his compasse, and made the drie land appeare, and caused it to bring forth hearbs, plants, and trees: in the fourth he made the Sunne, the Moone, and the starres in heauen: in the fifth day he made the fishes of the sea, the foules of the heauen, and euery cree [...]ing thing: in the sixth day he made the beasts of the field, and all cattell, and in the end of the sixth day he made man. Thus in sixe distinct spaces of time, the Lord did make all things: and that especially for three causes. I. To teach men that they ought to haue a distinct and serious consideration of euery creature: for if God made the world in a moment, some might haue saide, this worke is so mysticall, that no man can speake of it. But for the preuenting of this cauill, it was his pleasure to make the world and all things therein in sixe daies: and the seuenth day he commanded it to be sanctified by men, that they might distinctly and seriously mediate vpon euery daies worke of the creation. II. God [Page 224] made the world, and euery thing therein in sixe distinct daies, to teach vs, what wonderfull power and libertie he had ouer all his creatures: for he made the light when there was neither Sunne nor Moone, nor starres: to shew, that in giuing light to the world, he is not bound to the Sunne, to any creature, or to any meanes: for the light was made the first day: but the sunne, the moone, and the starres were not created before the fourth day. Againe, trees and plants were created the third day: but yet the sunne, moone, and the starres, and raine which nourish and make hearbs, trees, and plants to grow were not created till after the third day: which shewes plainely, that God can make trees, plants, and hearbs to grow without the means of raine, and without the vertue and operation of the Sunne, the Moone, and the starres. III. He made the world in sixe distinct daies, and framed all things in this order, to teach vs his wonderfull prouidence ouer all his creatures: for before man was created he prouided for him a dwelling place, and all things necessarie for his perpetuall preseruation, and perfect happines and felicitie. So also he created beasts and cattell: but not before he had made hearbs, plants, and grasse, and all meanes whereby they are preserued. And if God had this care ouer man when as yet he was not: much more will God haue care ouer him now when he is, and hath a beeing in nature.
And thus much concerning the points of doctrine touching the creation. The duties follow. And first by the worke of creation we may discerne the true Iehouah from all false gods and idols in the world. This Esaiah maketh plaine, bringing in the Lord reasoning thus: I am God, and there is none other God besides me. How is that prooued? thus: I forme the light, and create darkenesse, I make peace, and create euill: I the Lord doe all these things. Esa. 45.6,7. If a man aske thee how thou knowest the true God from all false gods: thou must answer, by the worke of creation: for he alone is the maker of heauen and earth, and all things in them. This propertie can not agree to any creature, to any man, Saint, or Angel: nay, not to all men and all Angels they can not giue beeing to a creature which before was nothing. Secondly, whereas God the father is Creator of all things, and hath giuen vnto man reason, vnderstanding, and abilitie, more then to other creatures, we are taught to consider and meditate of the worke of Gods creation. This the wise man teacheth vs, saying, Consider the worke of God. Eccles. 7.15. And indeede it is a speciall dutie of euery man which professeth himselfe to be a member of Gods Church, as he acknowledgeth God to be the Creatour, so to looke vpon his workemanship and viewe and consider all creatures. A skilfull workeman can haue no greater disgrace, then when he hath done some famous thing, to haue his friend passe by his worke, and not so much as looke vpon it. If it be demaunded for what ende must we looke vpon the worke of Gods creation? I answer, that in it we may see and discerne Gods power, wisdome, loue, mercie, and prouidence, and all his attributes, and in all things his glorie. This is a most necessarie dutie to be learned of euery man: we thinke nothing too much or too good to bestowe on vaine shewes, and plaies, idle sports and pastimes, which are the vanities of men, and we doe most willingly behold them: in the meane season vtterly neglecting and contemning the glorious worke of Gods creation. Well, the [Page 225] Lord God hath appointed his Sabbath to be sanctified not onely by the publike ministerie of the word, and by priuate praier, but also by an especiall consideration and meditation of Gods creatures: and therefore the dutie of euery man is this, distinctly and seriously to view and consider the creatures of God; and thereby take occasion to glorifie his name, by ascribing vnto him the wisdome, glorie, power, and omnipotencie that is due vnto him and appeares in the same.
Thirdly, we must giue God glorie in all his creatures, because he is the creator of them all. So in the Reuelation the foure and twentie Elders fall downe before him, and say,Rev. 4.11. Thou art worthie, O Lord, to receiue glorie and honour, and power: giuing this reason, for thou hast created all things, and for thy wills sake they are and haue beene created. Read the Psalmes 147. and 148. both which tende to this effect, that God must be praised, because he is the Creator of all things, to whome all glorie is due. We know, that when men behold any curious worke of a cunning and skilfull craftesman, straightway they will leaue the worke, and inquire after him that made it, that they may praise his skill. The same is our dutie in this case, when we come abroad, and behold euery where in all the creatures the admirable and vnspeakable wisedome, goodnesse, and power of God, then we must make hast from the creature, and goe forward to the Creatour, to praise and glorifie him: and herein must we shew our selues to differ from bruit beasts, in that by the vse and viewe of Gods creatures, we doe returne due glorie, praise, and honour vnto the Creatour.
Our fourth dutie is set downe by the Prophet Amos, who moouing the people to meete God by repentance, addeth a reason taken from the creation: He that fourmeth the mountaines and createth the winds, which declareth vnto man what is his thought, which maketh the morning darkenesse, &c. the Lord God of hosts is his name. Amos 4.13. The meaning of the Prophet is this: God is a terrible iudge, and we are as traytors & rebels against him: therfore the best way that we can take is this: he is comming to iudgement, let vs therefore meete him and fal downe before him, and humble our selues vnder his mightie hand. And the holy Ghost by the Prophet would mooue the people to meete God by serious repentance, by a reason framed thus: If God who is their iudge, be able to create the winds, and to forme the mountaines, and to make the morning darknes: then he is also able to make an eternall iudgement for their confusion. And therfore all such as be impenitent sinners, let thē prepare thēselues to turne vnto him: & surely if men had grace to lay this to their hearts; they would not liue so long in their sinnes without repentance as they doe: nay rather, they would prepare thēselues to meete him in the way before he come to iudgement, because he is a Creator, and therefore able to bring infinite punishments vpon them at his pleasure, and to bring them to nothing as he made them of nothing. And let them know it, whosoeuer they be that go forward in their sinns, that God the creator whensoeuer he will, can open hell to deuoure them: and that he can shew himselfe as mightie in his iudgement to mens destruction, as he was mightie in the beginning in giuing vs a beeing when we were nothing. Wherefore notable is the practise of Dauid, who inures himselfe to the [Page 226] feare of God by the consideration of his creation, saying, I am fearefully and wonderfully made, &c. Psal. 139.14.
Lastly, those which haue beene impenitent sinners through all their life past, must not onely learne to repent for their sinnes; but also endeauour to performe obedience vnto Gods word. God is a creator, and the thing created should in all respects be conformable to his will: for Dauid saith,Psal. 119.73. Thine hands haue fashioned me, and framed me, giue me vnderstanding therefore that I may learne thy commandements. And good reason: for there is no man of any trade, but he would faine haue all that he maketh and deuiseth to be vsed: but yet so as the vse thereof must be conformable to the will of the maker. For this cause Moses that faithful seruāt of God saith, that the people of Israel dealt wrongfully with the Lord: why? for he hath created them, and proportioned them, he is their father and be bought them: yet they haue dishonoured him by corrupting thē selues towards him by their vice. All creatures in heauen and in earth doe the will of the Creator, except man, and the deuill and his angels: for the Sunne, the Moone, and the Starres, they keepe that course which God hath appointed them: but man though he be bound to doe the will of God, because God is his Creator, yet he rebells against him. The potter if in tempering his clay, he can not make and frame it according to his minde, at length he will dash it in pieces: so God, he createth man, not that he should doe his owne will, but Gods will: and therefore the Lord in his wrath will confound him eternally who soeuer he be that followeth the lusts of his owne wicked heart, and will not be brought to be conformable to Gods will, but goes on his rebellion without stay. For this cause it stands euery man in hand to yeelde himselfe pliable vnto Gods will, & to indeauour to obey it by keeping a good conscience before God and all men, and by walking faithfully in his calling, least the ende be confusion. If a man haue a trade and other men come into his shoppe, and vse such tooles and instruments as be there to wrong ends, he will in no wise brooke it, but take the abuse in great displeasure: now the world is as it were an opened shoppe in which God hath set forth vnto vs his glorie and maiestie: and the creatures of all kinds be instruments appointed for excellent vses, and specially man for the accomplishment of his will. And therefore when he rebells against the will of God, and by sinne puts the creatures to wrong ends, he can not but most grieuously offend God.
And thus much of the duties. Now in the third place follow the consolations vnto Gods Church and people. First as S. Peter saith, [...]. Pet. 4.19. God is a creator, yea a faithfull creator. The properties of a faithfull creator are two: I. He will preserue his creature: no man is so tender ouer any worke as he that made it, for he cannot abide to see it any way abused. God therefore beeing a faithfull creator, tenderly loues all his creatures. So Iob reasoneth with God, that he will not cast him off,Iob 10.3. because he is the worke of his handes. II. God will beare with his creature, to see whether it will be brought to any good ende and vse before he will destroy it. And to vse the former comparison: the potter will turne and worke the clay euery way to make a vessell vnto his minde; but if it frame no way, then will he cast it away and dash it against the wall. And so God who created man, still preserueth him, and vseth all meanes to make him conformable [Page 227] to his wil, before he cast him off. The Lord did long striue with men in the old world, to turne them from their wickednesse: but when nothing would serue them, it is said, It repented the Lord that he made man on the earth. Gen. 6.3.6. And in like manner, if wee which are the creatures of God, shall rebell against this our creator, it may be, he will beare with vs for a time: but if we continue therein, and do not turne to him by repentance, he will bring vpon vs a finall destruction both in bodie and soule. Yet I say, before he doe this, his manner is to trie all meanes to preserue vs, and turne vs vnto him: and afterward if nothing will serue, then will he shewe forth his power in mens confusion: and therefore it standes vs in hand to looke vnto it betime.
Secondly, looke what power the Lord did manifest in the creation of all things, the same power he both can and will make manifest in the redemption of mankinde. In the beginning God made all things by his word; and so likewise he is able still to make by the power of his word, of a wicked man that is dead in sinne, a true and liuely member of Christ: which the Prophet Esay signifieth when he saith,Esay 45. 42. [...]. The Lord that created the heauens and spread them abroad, he that stretcheth forth the earth and the bodie thereof, &c. I the Lord haue called thee in righteousnesse. This must not incourage euil men in their wickednes, but it serueth to comfort the people of God, considering that the same God which once created them, is also as able to saue them: and will shew himselfe as mightie in their redemption, as he was in their creation of nothing.
And thus much of the creation in generall. Nowe it followeth that wee come to the handling of the parts thereof. For it is not said barely that God is a Creator; but particularly that he is a creatour of heauen and earth: of both which wee will speake in order: and first of the creation of heauen.
Heauen] in Gods worde signifieth all that is aboue the earth: for the ayre wherein we breath is called heauen. And according to this acceptation of the word, there are three heauens, as Paul saith, He was taken vp into the third heauen. 2. Cor. 1 [...].2. The first of these heauens is that space, which is from the earth vpwarde vnto the firmament, where the starrs are. Thus the birds which flie in the aire betweene the earth and the starres, are called the foules of the heauen: and when God sent the flood to drowne the olde world, Moses saith,Gen. 7.11 [...] the windows of heauen were opened: meaning, that God powred downe raine from the cloudes aboundantly, for the making of a flood to drowne the world. The second heauen is that which containeth the Sunne, the Moone, and the starres: so Moses saith, that God in the beginning created the Sunne, the Moone, and the starrs, and placed them in the firmament of heauen. Gen. 5.14. Besides these two heauens, there is a third which is inuisible: and yet it is the worke of Gods handes: and it is that glorious place where Christ euen in his manhoode sitteth at the right hand of the father: and whither the soules of the faithfull departed are carried, and placed: and in which at the ende of the world shall all the elect both in body and soule, haue perfect ioy and blisse in the glorious sight and presence of God for euer. But for the better conceiuing the trueth, wee are to skanne and consider diligently three questions. First, whether this third heauen be a creature; for many haue thought it was neuer created, but was eternall with God himselfe: but it is a grosse errour contrarie to Gods [Page 228] word. For the Scripture saith,Heb. 11.10. Abraham looked for a cittie (meaning the heauenly Ierusalem, this third heauen) hauing a foundation whose builder and maker is God. Further if it be eternall, it must either be? Creator or a creature: but it is no creator, for then it should be God: and therefore it must needs be a creature. But some will say, the Lord is eternall, and this third heauen hath alwaies beene the place of the Lordes aboade, and therefore it is also eternall. Answer. True it is indeede that God doth shewe his glorie and maiestie in the third heauen: but yet that cannot possibly containe his Godhead, as Salomon saith, Beholde the heauens, and the heauens of heauens are not able to containe thee. 1. King. 8.27. Wherefore though God doth manifest his eternall glorie in this third heauen, yet doth it not followe that therefore this place should bee eternall: for hee needes no habitation to dwell in: hee is euery where filling all things with his presence, excluded from no place. The second question is, where this third heauen is? A [...]were. There are some protestants say, it is euery where: and they holde this opinion to maintaine the reall presence of the Lordes bodie in or about the Sacrament. But if it were euery where, then hell should be in heauen, which no man will say: but heauen indeede is aboue these visible heauens which wee see with our eies: so the Apostle saith,Eph. [...]7.10. Christ ascended on high farre aboue all heauens, &c. And againe it is said of Steuen, that beeing full of the holy Ghost, Hee looked vp steadfastly into the heauens, and sawe them open, and the sonne of man standing at the right hand of God. Acts. 7.55.56. Thirdly it may bee demaunded, why God created this third heauen? Answer. God made it for this cause, that there might bee a certaine place wherein he might make manifest his glorie and maiestie to his elect angels and men; for the which cause it was created a thousand fold more glorious then the two former heauens are,Luk. 23. and in this respect it is called Paradise, by reason of the ioy and pleasure arising from Gods glorious presence. And our Sauiour Christ calleth it the house of God his father;Ioh. 14.2. because into it must be gathered all gods children. It is called the kingdome of heauen, because God is the king thereof and ruleth there in perfect glorie. True it is, God hath his kingdome here on earth: but he ruleth not so fully and gloriouslie here, as he [...]hall in heauen: for this is the kingdome of grace, but that is the kingdome of his glorie, where he so raigneth, that he will be all in all, first in Christ, & then in the elect both angels and men.
Nowe followe the duties whereunto we are mooued principally in consideration of the making of the third heauen. First, if God created it especially for the manifestion of his glory vnto men, that at the ende of this worlde, by the fruition of Gods most glorious presence, there they might haue perfect ioy and felicitie: we haue occasion here to consider the wonderfull madnesse and forgetfulnesse that raigneth euery where among men, which onely haue regard to the estate of this life, and cast all their care on this worlde, and neuer so much as once dreame of the ioyfull and blessed estate which is prepared for Gods children in the highest heauen. If a man hauing two houses [...] one but a homely cottage, and the other a princely pallace, should leaue the better and take all the care and paines for the dressing vp of the first, would not euery [Page 229] man say, he were a madde man? yes vndoubtedly. And yet this is the spirituall madnesse that takes place euery where among men: for God hath prepared for vs two houses, one is this our bodie which we beare about vs, which is an house of clay, as Iob saith,Iob. 4.19. We dwell in houses of clay whose foundation is dust, which shalbe destroyed before the moth: & as Peter saith, a tabernacle or tent, 2. Pet. 1.14. which we must shortly take downe; and wherein we abide but as pilgrimes and straungers. 1. Pet. 2.10. Againe, the same God of his wonderfull goodnesse hath prouided for vs a second house in the third heauen, wherein wee must not abide for a time and so depart: but for euermore enioy the blessed felicitie of his glorious presence. For all this marke a spirituall phrensie possessing the mindes of men; for they imploy all their care and industrie for the maintaining of this house of clay, whose foundation is but dust: but for the blessed estate of the second house, which is prepared for them in the kingdom of heauen, they haue little regard or care. They will both runne and ride from place to place day and night, both by sea and land: but for what? Is it for the preparing of a mansion place in the heauenly Ierusalem? Nothing lesse, for they will scarse goe forth of the doore to vse any meanes whereby they may come vnto it: but all their studie is to patch vp the ruines and breaches of their earthly cabbine. Now let all men iudge in their owne consciences, whether as I haue said, this be not more then senselesse madnesse? Againe, the bodie is but a tabernacle wherein we must rest as it were for a night, as a straunger doth in an Inne, and so away: but the second house is eternall in the heauens, an euerlasting seate of all felicitie and happinesse. And therefore our dutie is aboue al things,Mat. 6.33. to seeke the kingdome of God and his righteousnesse, as Christ himselfe biddeth vs. And if the Lord haue there prepared such a place for vs, thē we must in this world vse all good meanes, whereby we may be made worthie the fruition of it; and also fitte and readie at the day of death to enter into it: which at the day of iudgement we shall fully possesse both in soule and bodie, and there raigne eternally in all happinesse with God Almightie our creatour, the Father, the Sonne, and the Holy Ghost. But some may say, how shall a man so prepare himselfe, that hee may bee fitte for that place? Answere. This the holy Ghost teacheth vs: for speaking of this heauenly Ierusalem, he saith,Revel. 22. There shall enter into it none vncleane thing, neither whatsoeuer worketh abomination or lies. The meanes then to make our selues fitte is, to seeke to bee reconciled to God in Christ for our sinnes past, and withall to endeauour to haue an assurance of the free remission and pardon of them all in the blood of Christ. And as touching that part of life which is to come, we must remember what Saint Iohn saith,1. Ioh. 3.3. Euery one that hath this hope purifieth himselfe, meaning, that he which hath hope to raigne with Christ in heauen, vseth the meanes whereby he may purifie and keepe himselfe from sinne, as also he saith after,1. Ioh. 5.18. that he which is borne of God keepeth himselfe, and the wicked one toucheth him not. Signifying, that all such persons as are truely iustified and sanctified, carrie such a narrowe and straite watch ouer the whole course of their liues and conuersations that the deuill can neuer giue them deadly woundes, and wholly ouercome them. Nowe the man that i [...] resolued in his conscience of the pardon of his sinne for the time [Page 230] past, and hath a steadfast purpose in his heart to keepe himselfe vpright, &continually to walke in righteousnesse and true holinesse all the daies of his life: this man, I say, is prepared and made fit to enter into the heauenly Ierusalem: come death when it will, he is readie. And howesoeuer he must not looke for heauen here vpon earth, yet he is as it were in the suburbes of this heauenly cittie: and at the end of this life, the king thereof, the Lord Iesus will open the gates, and receiue him into his kingdome, for he is alreadie entred into the kingdome of grace. To conclude this point, let euery man in the feare of god, be mooued hereby to set his heart to prepare himselfe; that when God shall call him hence, he may be fitte to enter into that glorie. Secondly, seeing God hath prepared the third heauen for vs, it teacheth euery man in this worlde to be content with the estate wherein God hath placed him, whether it bee high or lowe, rich or poore: why so? because here he is but a pilgrime, and liues in a cottage of clay, and in a tent wherein he must abide but a while, as a pilgrime doth, oftentimes carrying his house about with him; and we shall in better sort accept the afflictions which God sendes vs in this life; if we remember that there is prepared for vs a place of ioy, which must bee our resting place and perfect felicitie for euermore. This was the practise of the chidren of God, especially of Abraham: for when the Lord called him out of his own country, he obeyed, and by faith abode in the promised land, as in a straunge countrie, as one that dwelt in tents with Isaac and Iaakob, heires with him in the same promise: and the reason followeth,Heb. 11.9,10. for he looked for a cittie hauing a foundation whose builder and maker is God. They beleeued that these things which the Lord promised, were shaddowes of better things: and hereon staied themselues, beeing well content with that estate whereto God had called them. So Paul was cōtented to beare the afflictions which God had laid vpon him, and his reason was,2. Cor. 4. end. Because (saith he) we looke not on things which are seene, but on things which are not seene: for the things which are seene are temporall, but the things which are not seene are eternall. And in the next chapter: [...] vers. 1.2. We knowe (saith he) that if our earthly house of this Tabernacle be destroyed, we haue a dwelling giuen vs of God, that is, an house not made with hands, but eternall in the heauens. And for this cause his desire was rather to remooue out of this body, and to be with the Lord.
And thus much concerning heauen. Nowe followeth the second part of Gods creation in these wordes.
And earth] Earth signifieth the huge masse or body standing of sea and land, on which we liue, and all things that be in or vpon the earth whatsoeuer: as Paul saith,Col. 1.16. For by him were created all things that are in heauen or in earth, &c. In other Creeds which were made since this of the Apostles, beeing expositiōs of that; there is added, maker of all things visible and invisible. Here we haue occasion to speake of all creatures, but that were infinite: therefore I will make choice of these two, good Angels and Men.
- I. That Angels had a beginning it is no question: for Paul saith, that by God all things were created in heauen and earth,Col. 1.16.things visible and inuisible, whether thrones, principalities, or powers. And in respect of the creation, angels are called the sonnes of God.Iob. 33 [...]7.But the time & day of their creatiō cannot be set down further thē this, that they were created in the cōpasse of the sixe daies. [Page 231] For Moses saith, Thus, namely in the compasse of the first sixe daies, the heauens and the earth were fashioned, and all the h [...]ast of them: that is, all varietie of creatures in heauen and earth seruing for the beauty and glory thereof: whereof no doubt the Angels are the principall.
- II. Touching the nature of Angels, some haue thought that they are nothing but qualities and motions in the mindes of men, as the Sadduces and the Libertines of this time: but the truth is, that they are spirits, that is, spirituall and inuisible substances created by God, and really subsisting: for the Scripture ascribes vnto them such kinde of actions which can not be performed by the creatures, saue onely such as be substances: as to stande before the throne of God, to behold the face of the Father, to carie mens soules to heauen, &c. yet must we not imagine that they are bodily substances consisting of flesh and bone. And though they tooke vpon them visible shapes and formes, and did eate and drinke in the companie of men, and thereupon are called Men in Scripture:Luk. 24.4.yet they did this by diuine dispensation for a time, that they might the better performe the actions and businesses among men, to which they were by God appointed. And the bodies of men which they assumed, were no parts of their natures vnited to them, as our bodies are to vs; but rather they were as garments are to vs, which they might put off and on at their pleasure. If any shall aske, whence they had these bodies, the answer is, that either they were created of nothing by the power of God, or framed of some other matter subsisting before. If againe it be asked what became of these bodies when they laid them downe, because they vsed them but for a time, the answer may be, that if they were made of nothing, they were againe resolued into nothing: if made of other creatures, that then they were resolued into the same bodies of which they were first made; though indeede we can define nothing certenly in this point.
- III. Angels are reasonable creatures of excellent knowledge and vnderstanding, farre surpassing all men saue Christ. Their knowledge is threefold: naturall, reuealed, experimentall. Naturall, which they receiued from God in the creation. Reuealed, which God makes manifest to them in processe of time, whereas before they knew it not. Thus God reuealed to Gabriel the mysterie of the 70. weekes, Dan. 8, and 9. And in the Apocalyps many things are reuealed to the Angels that they might reueale thē to vs. Experimentall knowledge, is that which they get by obseruing the dealings of God in the whole world, but specially in the Church. And thus Paul saith,Eph. 3 10.that to principalities and powers in heauenly places is knowne the manifolde wisedome of God by the Church.
- IV. And as the knowledge, so also the power of the good Angels is exceeding great.Psal. 103.20.They are able to doe more then all men can. Therefore Paul calls them mightie Angels, 2. Thess. 1.7. Yea their power is farre superiour to the power of the wicked angels,Aug. de Trin. lib. 3. cap. 3.who since the fall are vnder them and can not preuaile against them.
- V. The place of the aboad of Angels, is the highest heauen, vnlesse they be sent thence by the Lord, to doe some thing appointed by him. This our Sa [...]iour Christ teacheth when he saith, that the angels of litle ones doe alreadie [Page 232] behold the face of their father in heauen. And the wicked angels before their fall were placed in heauen, because they were cast thence.
- VI. That there be certaine distinctions and diuersities of angels, it is very likely, because they are called thrones, and principalities, and powers, Ch [...]rubim and Seraphim. Col. 1.16.But what be the distinct degrees and orders of Angels, and whether they are to be distinguished by their natures, gifts, or offices, no man by scripture can determine.
- VII. The ministerie of angels to which the Lord hath set them apart is threefold, and it respecteth either God himselfe, or his church, or his enemies. The ministerie which they performe to God, it first of al, to adore, praise, and glorifie him continually. Thus the Cherubims in Esaies vision crie one to another,Isa. 6.2.Holy, holy, holy is the Lord God of hosts: the world is full of his glory. And when they were to publish the birth of the Messias, they begin on this maner, Glory to God in the highest heauens, peace on earth.Luk. 1.14.And Iohn in his vision heard the angels about the throne, crying with a loud voice, Worthy is the Lambe, &c. to receiue power, riches, and strength, wisdome, and honour, and glory, and praise.Apoc. 5.11.And indeede the highest ende of the ministerie of Angels is the manifestatiō of the glory of God. The second, is to stand in Gods presence, euermore readie to doe his commandements, as Dauid saith, Praise the Lord, yee his Angels that excell in strength that doe his commandements in obeying the voice of his word. And here is a good lesson for vs.[...]sal. 10 [...]. [...]0.Wee pray daily, that we may doe the will of God as the Angels in heauen doe it: let vs therefore be followers of the holy Angels in praising God and in doing his commandements as they doe.
Heb. 1.14.The ministerie of Angels concerning the Church, standes in this, that they are ministering sprits for the good of them which shall be heires of saluation. The good is threefold; in this life, in the ende of this life, and in the last iudgemēt: again, the good which they procure to the people of god in this life, is either in respect of body or soule. In respect of the body, in that they doe most carefully performe al maner of duties which do necessarily tend to preserue the temporall life of Gods children, euen from the beginning of their daies to the ende. Dauid saith,Psal. 54.8. Gen 16.7. that they pitch their tents about them that feare the Lord. When Agar was cast forth of Abrahams family, and wandered in the wildernesse, an angell comes vnto her and giues her counsell to returne to her mistresse and humble her selfe. When Elias fled from Iesabel, he was both comforted, directed, and fed by an angel.1. King. 19. 2 King. 1. And an angel bidds the same Elia [...] be of good courage and without feare to goe to King Achazias & reproou [...] him.Gen. 19. Angels bring Lot and his family out of Sodom and Gomorrha, before they burne the citties with fire and brimstone. When Iacob feared his brother Esau, hee sawe angels comming vnto him: and he plainely acknowledgeth that they were sent to be his protectours & his guides in his iourney.Gen. [...]2.1, [...]. Abraham beeing perswaded of the assistance of Gods angels in al his waies, said to his seruant,Gen. 24.7. The Lord God of heauen, who tooke me from my fathers house, &c. will send his angels before thee. The wise men that came to see Christ are admonished by angels to returne another way:Mat. 2.12,13. [...]od. 14.19. & 23.20. Dan. 3. & 6. and Ioseph by the directiō of an angel fled into Egypt, that he might preserue Christ from the hands of [Page 233] the cruel tyrant. The tents of the Israelites was garded by angels. The three children are deliuered from the fierie furnace: and Daniel out of the Lyons denne by angels. When Christ was in heauinesse they ministred vnto him and comforted him:Mat. 4.11. Act. 12. and they brought Peter out of prison and set him at libertie.
Againe, the angels procure good vnto the soules of the godly, in that they are maintainers and furtherers of the true worshippe of God, and of all good meanes, whereby we attaine to saluation. The lawe was deliuered in Mount Sina by angels:Act. 7. and a great part of the Reuelation of Iohn. They expound to Daniel the seuenty weekes They instruct the Apostles touching the returne of Christ to the last iudgement.Apoc. 5.2. An angel forbids Iohn to worship him,Apoc 19.2 [...] but to worship God the creatour of heauen and earth. They fetch the Apostles out of prison,Act. 5.20 and bidde them teach in the temple. An angel bringes Philip to the Eunuch that he may expound the Scriptures to him. Lastly, they reueale the misteries and the will of God: as to Abraham that he should not kill his sonne Isaac,Luk. 1. to Mary and Elizabeth the natiuity of Iohn Baptist, & of Christ our Sauiour, and all this they doe according vnto the will of God, Gal. 1.8. Beside all this,Luk. 15.7.10. angels reioice at the conuersion of sinners by the ministerie of the Gospel. And for the Churches sake, they protect not only particular men, but euen whole nations and kingdomes.
The ministerie of Angels in the end of this life, is to carrie the soules of the godly into Abrahams bosome as they did the soule of Lazarus.Luk. 16. Mat. 25.31. And in the day of iudgement to gather all the Elect that they may come before Christ, and enter into eternall fruition of glory both in body and soule.
The third and the last part of the ministerie of Angels, concernes Gods enemies; and it is to execute iudgements on all wicked persons and impenitent sinners.Exod. 1 [...]. Ios. 5. Thus all the first borne of Egypt are slaine by an angell. When Iosua was about to sacke Ierico, an angel appeared vnto him as a captaine, with a drawne sword to fight for Israel. When the hoste of Zenacherib came against Israel,2. King. 19.15. the angel of the Lord in one night slue an hundred eightie & fiue thousand. Because Herod gaue not glorie vnto God, the angell of the Lord smote him so as he was eaten vp of lyce and died.
And thus we see what points we are to marke touching the good Angels. Now followeth the vse which we are to make in regard of their creation. First whereas they are Gods ministers to inflict punishments vpon the wicked, here is a speciall point to be learned of vs; that euery man in the feare of God take heede howe he liueth and continueth in his sinnes, for the case is dangerous considering that God hath armies of Angels, which stande readie euerie where to execute Gods heauie iudgements vpon them that liue thus. When the people of Israel had sinned against the Lord, Moses saith, they were naked, that is, open to al the iudgements of god; euē destitute of the guard of his good angels. Wretched Balaā that wizzard went to Balaac to curse the children of Israel: and as he went it is said, the Angel of the Lord stood in his way with a drawn sword: & if the asse had not bin wiser thē his master, the angel had slaine him. Wherby it appeares, that whē we rush on into the practise of any sin, we do as much as in vs lieth to cause god to send down his iudgements [Page 234] vpon vs for our sinnes, and that by the ministerie of his angels. Secondly, we are taught another lesson by Christ himselfe: See (saith he) that you despise not one of these little ones:Matth 18.10. nowe marke his reason: for I say vnto you, that in heauen their angels do alwaies behold the face of my father. By little ones he meaneth young infants which are within the couenant; or others which are like to young infants in simplicitie and innocency of life and humility. And Christ will not haue them to be despised. A duty very needfull to bee stood vpon in these times. For nowe a daies if a man carrie but a shewe of humilitie, of good conscience [...] and of the feare of God, hee is accounted but a silly fellowe, hee is hated, mocked, and despised on euery hand. But this should not be so. For him whome God honoureth with the protection of his good angels, why should any mortall man despise? And it stands mockers and scorners in hand to take heede whome they mocke. For though men for their parts put vp many abuses and iniuries, yet their angels may take iust reuenge by smiting them with plagues and punishments for their offences.
Thirdly, seeing angles are about vs, and serue for the good of men, we must do whatsoeuer we do in reuerent and seemely maner, as Paul giues counsel to the Philippians, Brethren, saith he,Phil. 4.8. whatsoeuer things are true, whatsoeuer things are honest, iust, pure, & pertaine to loue, of good report: if there be any vertue, if there be any praise, thinke on these things: many men doe all their affaires orderly for auoiding shame, but wee must doe the same vpon a further ground, namely because Gods holy angels waite on vs. And considering that men haue care to behaue themselues well when they are before men: what a shame is it for a man to behaue himselfe vnseemely either in open or in secret, he then beeing before the glorious angels. Paul saith,1. Cor. 11.10. that the woman ought to haue power on her head, because of the angels, that is, not onely the ministers of the Church, but gods heauenly angels, which daily waite vpon his children, and guard them in all their waies.
Fourthly, this must teach vs modestie, and humility: for the angels of God are very notable and excellent creatures; and therefore they are called in the Psalmes Elohim, Psal. 8.5. gods: yet how excellent soeuer they be, they abase themselues to become guardians and keepers vnto sinnefull men. Nowe if the Angels doe so abase themselues; then much more ought euery man to abase and humble himselfe in modestie [...] and humilitie before God; and whatsoeuer our calling is, we must not be puffed vp but be content. This is a necessarie dutie for all, but especially for those which are in the schooles of the Prophets; whatsoeuer their gifts or birth be, they must not thinke themselues too good for the calling of the ministerie. And if god haue called vs thereunto, we must be content to become seruants vnto all in the matter of saluation: though the men whom we teach be neuer so base or simple; for no man doth so farre excell the basest person in the world, as the glorious Angels of God doe exceed the most excellent man that is; therefore seeing they vouchsafe to become seruants vnto vs, we must not thinke our selues too good to serue our poore brethren.
And thus much of the duties. Nowe followe the consolations that arise from this, that God hath giuen his glorious angels to serue for the protection [Page 235] and safegard of his church and people. If mens spirituall eies were open, they should see the deuil and his angels, and all the wicked of this world to fight against them: & if there were no means of comfort in this case, then our estate were most miserable. But marke; as Gods seruant hath all these wicked ones to bee his enimies: so he hath garrisons of angels that pitch their tents about him and defend him from them all. So Dauid saith,Psal. 91. He shall giue his Angels charge ouer thee, & they shall keepe thee in all thy waies, that thou dash not thy foote against a stone: where the angels of God are compared to nources, which carry little children in their armes, feed them, and are alwaies readie at hand, to saue them from fals and many other dangers. When the king of Syria sent his horses &chariots to take Elisha the Lords prophet, because he reuealed his counsell to the king of Israel: his seruant sawe them round about Dothan where he was, and he cried, Alas, master, vvhat shall wee doe? then Elisha answered, Feare not: for they that be with vs, are more then they that be with them:2. King. 16 17. & he besought the Lord to open his seruants eyes, that he might see: and the Lord opened his eies, and he looked and beholde, the mountaines were full of horses and chariots of fire round about Elisha. So likewise not many yeres agoe, our land was preserued from the inuasion of the Spaniards, whose huge Nauy lay vpon our sea coasts; but how were we deliuered from them? surely by no strēgth nor power, nor cunning of man; but it was the Lord, no doubt, by his Angels that did keepe our coasts, and did scatter our enemies, and drowne them. Let enemies rage, and let them doe what they will, if a man keepe himselfe in the waies which God prescribeth, hee hath Gods Angels to guide and preserue him: which thing must mooue men to loue and embrace the true religion, and to conforme themselues in all good conscience to the rule of Gods worde. For when a man doeth not so, all the Angels of God are his enemies, and at all times readie to execute Gods vengeance vpon him: but when men carrie themselues as dutifull children to God, they haue this prerogatiue that Gods holy Angels doe watch about them, and defend them day and night from the power of their enemies, euen in common calamities and miseries. Before God sendes his iudgementes on Ierusalem,Ezech. 9.4. an angell is sent to marke them in the foreheades that mourne for the abominations of the people.Exod. 12.23. with 1. Cor. 5. 7. And this priuiledge none can haue but he whose heart is sprinckled with the bloode of Christ, and that man shall haue it vnto the ende.
And thus much of the creation of Angels. Now it followes to speake of the creation of Man: wherein we must consider two things: I. the points of doctrine: II. the vses. For the points of doctrine. First, Man was created and framed hy the hand of God, and made after the image of God: for Moses bringes in the Lord speaking thus,Gen. 1.26. Let vs make man in our image, &c. in the image of God created he them, which also must be vnderstood of Angels. The image of God, is nothing els but a conformitie of man vnto God, whereby man is holy as God is holy: for Paul saith,Eph. 2.24 [...] Put on the newe man which after God, that is, in Gods image, is created in righteousnesse and true holinesse. Nowe I reason thus: wherein the renuing of the image of God in man doth stand, therein was it at the first: but the renuing of Gods image in man doth stand in righteousnesse [Page 236] and holinesse: therefore Gods image wherein man was created at the beginning, was a conformitie to God in righteousnes and holines. Now whether Gods image doth further consist in the substance of mans bodie and soule, or in the faculties of both, the Scripture speaketh nothing. This Image of God hath two principall parts: I. wisdome: II. holinesse. Concerning wisdome Paul saith,Colos. 3.10. Put ye on the new man which is created in knowledge, after the image of him which created him. This wisdome consisteth in three points: I. in that he knew God his creator perfectly: for Adam in his innocencie knewe God so farre forth as it was conuenient for a creature to know his creatour. II. He knewe Gods will so farre forth as it was conuenient for him, to shewe his obedience thereunto. III. He knewe the wisdome and will of his creatour touching the particular creatures: for after Adam was created, the Lord brought euery creature vnto him, presenting them vnto him as beeing lord and king ouer them, that he might giue names vnto them. Whereby it appeares that Adam in his innocencie did know the nature of all creatures, and the wisdome of God in creating them, else he could not haue giuen them fitte names: and when God brought Eue vnto Adam, he knew her at the first, and said,Ge [...]. 2.23. This is now bone of my bone, and flesh of my flesh, shee shall be called woman, &c. The second part of Gods image in man, is holines and righteousnes; which is nothing els but a conformity of the wil & affections, and of the whole disposition of man both in bodie & soule, to the will of God his creator. Yet we must remember that Adam in his innocencie had a changeable will, so as he could either will good or euill: he was created with such libertie of will, as that he could indifferently will either. And we must not thinke that the will of the creature was made vnchangeably good: for that is peculiar to the will of God, and hereby is the Creatour distinguished from the creature.
And here two things offer themselues to be considered. The first, why the man is called the image of God, 1. Co [...]. 11.7. and not the woman. Ans. He is so called, not because holinesse and righteousnesse is peculiar to him which is common to both: but because God hath placed more outward excellencie and dignitie in the person of a man then of a woman. The second, how Christ should be called the image of God. Ans. Col. [...].16. He is so called for two speciall causes. First, because he is of the same substance with the father; and therefore is his most absolute image, and as the author of the Hebrewes saith,Heb. 1.3. the brightnesse of his glorie and the ingraued forme of his person. Secondly, because God beeing inuisible doth manifest himselfe in Christ; in whome as in a glasse we may behold the wisdome, goodnes, the iustice and mercie of God.
The second point to be considered in the creation of man is the dignitie of his person: for Dauid saith, [...] 8.5. Thou hast made man little inferiour to the Angels, and crowned him with glorie, and worship. This dignitie stands in foure points. I. A blessed communion with the true God: for Paul speaking of the Gentiles which were not called,Eph. 4. [...]3. saith they were straungers from the life of God. Where by the contrarie we may gather, that our first parents in their innocencie liued the life of God, which is nothing else but to lead such a life here on earth, as that the creature shall haue a blessed and immediate fellowship with God, which stands in this, that before the fall of man, God reuealed himselfe in a [Page 237] speciall manner vnto him, so as his very bodie and soule was a temple and dwelling place of the Creatour. This fellowship betweene God and man in his innocencie, was made manifest in the familiar conference which God vouchsafed to man: but since the fall, this communion is lost: for man can not abide the presence of God. And therfore when Peter had fished all night, and caught nothing, our Sauiour bad him cast downe his net to make a draught, [...]uk. 5.8. who did so; but when he saw the great multitude of fishes that were taken, at this sight beholding but as it were some sparkes of the glorious maiestie of God in Christ, he fell downe at his feete, saying, Lord, depart from me, for I am a sinner. The second point wherein mans dignitie consisteth, is, that man was made lord and king ouer all creatures, as Dauid saith,Psal. 8.6. Thou hast made him to haue dominion in the workes of thy handes: and therefore God hauing created him in his image, biddeth him rule ouer the fishes of the sea, ouer the fowles of the heauen, and ouer euery beast that mooueth vpon the earth: Gen. 1.2 [...]. & afterward he brought them all to him, as to a soueraigne lord and king to be named by him: and answerably euery creature in his kind gaue reuerence and subiection vnto man before his fall, as vnto their lord and king. Where by the way we must remē ber, that when we see any creature that is hurtfull and noysome vnto man, and would rather deuoure then obey him; it must put vs in minde of our sinne: for by creation we were made lords and kings ouer all creatures, and they durst not but reuerence and obey vs: but the rebellion of man vnto God is the cause of the rebellion of the creatures vnto vs. The third part of mans dignitie by creation is, that before his fall he had a wonderfull beautie and maiestie aboue all creatures in his bodie: whereupon Dauid saith, the Lord hath crowned him with glorie and worship. Psal. 8. And in the renuing of the couenant with Noe, God saith,Psal. 9.2. that the dread and feare of man shall be vpon all creatures: which nowe though it be but small, yet doth it plainely shewe what was the glorie and maiestie of mans person at the first. The fourth dignitie of mans estate in innocencie is, that his labour was without paine or wearinesse: if he had neuer fallen he should haue laboured in the garden; but so as he should neuer haue beene wearied therewith. For when Adam was fallen, God said, In the s [...]eate of thy face, shalt thou eate thy bread: now if the paine in labour come after as a curse vpon man for his transgression, then before his fall man felt no paine in his affaires. And in these foure things consisteth mans dignitie which he had in the creation.
Now in the third followeth mans calling before his fall: which is twofold: I. particular: II. generall. Mans particular calling was to come into the garden of Eden, to keepe it, and to dresse the trees and fruits thereof. This shewes vnto vs a good lesson, that euery man must haue a particular calling wherein he ought to walke: and therefore such as spende their time idlely in gaming and vaine delights, haue much to answer to God at the day of iudgement. This will not excuse a man to say thē, that he had land & liuing to maintaine himselfe, and therefore was to liue as he list, for euen Adam in his innocencie had all things at his will, & wanted nothing; yet euen then God imploied him in a calling: therfore none must be exempted, euery man both high & low must walke in his proper calling. Adās general calling, was to worship his [Page 238] Creatour, to which he was bound by the right of creation, considering the morall law was written in his heart by nature. Which is signified in the Decalogue; where the Lord requires worship and obedience of his people, because he is Iehouah, Exod. 10.2. that is, one which hath beeing in himselfe, and giues beeing to all men by creation. For the better vnderstanding of this point, we are to consider three things. I. The place where Adam did worshippe. II. The time. III. The sacraments. For the first, God euer since the beginning had a place where he would be worshipped, and it is called Gods house, which then was the garden of Eden.Gen. 28.17. For it was vnto Adam a place appointed by God for his worship, as Church-assemblies are vnto vs: where also the Lord at some time did in a speciall manner shew himselfe vnto his creature. Touching the time of Gods worship, it was the seuenth day from the beginning of the creation, the Sabbath day. And here we must note, that the keeping of the Sabbath is morall. Some indeede doe pleade that it is but a ceremonie; yet falsly: for it was ordained before the fall of man, at which time Ceremonies signifying sanctification had no place. Nay marke further: Adam in his innocencie was not clogged with sinne as we are; and yet then he had a set Sabbath to worship God his creatour: and therefore much more neede hath euery one of vs of a sabbath day, wherein we may seuer our selues from the workes of our callings, and the workes of sinne, to the worship of God in the exercise of religion, and godly meditation of our creation. This point must be learned of vs, for when no occasion is offered of busines, then men will formally seeme to keepe the sabbath: but if there come occasion of breaking the sabbath, as traffike, gaming, and vaine shewes, then Sabbath farewell, men will haue their pleasures, let them worship God that will. But let vs remember in the feare of God, that whosoeuer continueth in the breach of this law beeing moral, God will no lesse powre forth his punishments vpon them, then for the breach of any other commaundement: the consideration whereof, must mooue euery man to a reuerent sanctifying of the Lords day.
Now for Adams sacraments they were two: the tree of life, and the tree of knowledge of good and euill: these did serue to exercise Adam in obedience vnto God. The tree of life was to signifie assurance of life for euer, if he did keepe Gods commandements: the tree of knowledge of good and euill, was a sacrament to shew vnto him, that if he did transgresse Gods cōmandements, he should die: and it was so called, because it did signifie that if he transgressed this law, he should haue experience both of good and euill in himselfe.
Now in the fourth place followeth the ende of the creation of man, which is twofold. First, that there might be a creature to whome God might make manifest himselfe, who in a speciall maner should set forth and acknowledge his wisdome, goodnesse, mercie, in the creation of heauen and earth, and of things that are in them, as also his prouidence in gouerning the same. Secondly, God hauing decreed to glorifie his name in shewing his mercie and iustice vpon his creature, hereupon in time createth men to shew his mercie in the saluation of some, and to shew his iustice in the iust and deserued damnation of other some. And therfore he hath appointed the creation specially of man, to be a meanes of manifestation and beginning of the execution of his eternal counsell.
[Page 239]Thus much concerning mans creation in generall. The speciall parts of man are two; bodie, and soule. And the reason why the Lord would haue him stand on these two parts is this: Some creatures made before him were onely bodily; as beasts, fishes, foules: some spirituall, as Angels: now man is both; spirituall in regard of his soule, corporall and sensible in regard of his bodie; that nothing might be wanting to the perfection of nature. If it be alleadged that man consists of three parts; bodie, soule, and spirit; because Paul praies that the Thessalonians may be sanctified in bodie, soule, and spirit:1. Thess. 5.2 [...]. the answer is, that the spirit signifies the minde whereby men conceiue and vnderstand such things as may be vnderstood: and the soule is there taken for the will and affections: and therefore these twaine are not two parts, but onely two distinct faculties of one and the same soule.
The bodie of man at the first was formed by God of clay or of the dust of the earth, not to be the graue of the bodie, as Plato said, but to be an excellent and most fit instrument to put in execution the powers and faculties of the soule. And howsoeuer in it selfe considered, it is mortall; because it is compoūded of contrarie natures called Elements: yet by the appointment and blessing of God in the creation, it became immortall till the fall of man.
As for the soule, it is no accidentarie qualitie, but a spirituall and inuisible essence or nature, subsisting by it selfe.Zach. [...]2. Which plainely appeares in that the soules of men haue beeing and continuance as well forth of the bodies of men as in the same; and are as well subiect to torments as the bodie is. And whereas we can and doe put in practise sundrie actions of life, sense, motion, vnderstanding; we doe it onely by the power and vertue of the soule.
Hence ariseth the difference betweene the soules of men, and beasts. The soules of men are substances: but the soules of other creatures seeme not to be substances; because they haue no beeing out of the bodies in which they are: but rather they are certaine peculiar qualities arising of the matter of the bodie, and vanishing with it. And it may be for this cause that the soule of the beast is said to be in the blood;Gen. 9.5. whereas the like is not said of the soule of man.
And though mens soules be spirits as angels are, yet a difference must be made. For angels can not be vnited with bodies so as both shall make one whole and entire person; whereas mens soules may: yea the soule coupled with the bodie is not onely the moouer of the bodie, but the principall cause that makes man to be a man.
The beginning of the soule is not of the essence of God; vnlesse we will make euery mans soule to be God: neither doth it spring of the soule of the parents, for the soule can no more beget a soule, then an angel can beget an angel. And Adam is called a liuing soule,1. Cor. 10. and not a quickning soule. And earthly fathers are called the fathers of our bodies, Heb. 12. and not of our soules. It remaines therefore as beeing most agreeable to the Scriptures, that the soules of men are then created by God of nothing, when they are infused into the bodie.
And though the soule [...] of men haue a beginning, yet they haue no end, but are eternall. And when they are saide to die, it is not because they cease at any time to subsist or haue beeing in nature, but because they cease to be righteous [Page 240] or to haue fellowship with God.
Whereas our bodies are Gods workemanship, we must glorifie him in our bodies, and all the actions of bodie and soule, our eating and drinking, our liuing and dying, must be referred to his glorie: yea we must not hurt or abuse our bodies,1. Cor. 16.31. [...]om. 12.1. but present them as holy and liuing sacrifices vnto God. And whereas God made vs of the dust of the earth, we are not to glorie and boast our selues, but rather to take occasion to praise the great goodnesse of God, that hath vouchsafed to honour vs beeing but dust and ashes. And after that man is created, what is his life? alas, it is nothing but a little breath: stoppe his mouth and his nostrells, and he is but a dead man. By this we are put in minde to consider of our fraile and vncerten estate, and to lay aside all confidence in our selues: and for this cause the Prophet Esay teacheth vs to haue no confidence in man,Isai 2.22. because his breath is in his nostrills. Againe, let vs marke the frame and shape of mans bodie. All other creatures goe with their bodies and eyes to the ground-ward; but man was made to goe vpright: and whereas all other creatures haue but foure muscles to turne their eyes round about, man hath a fifth to pull his eyes vp to heauen-ward.Columb. lib. 5. cap 9. Now what doth this teach vs? surely that howsoeuer we seeke for other things, yet first of all, and aboue all, we should seeke for the kingdome of heauen, and the righteousnesse thereof: and that our whole desire should be set to enioy the blessed estate of Gods children in heauen. Secondly, it teacheth vs in receiuing Gods creatures, to returne thankfulnes vnto God by lifting vp the heart to heauen for the same. These are very needfull and profitable lessons in these daies; for most men indeede goe vpright: but looke into their liues, and they might as well goe on all foure: for in their conuersation they set their whole hearts vpon the earth, as the beast doth, and their eyes vpon the things of this world: hereby they doe abase themselues, and deface their bodies, and beeing men make themselues as beasts: we shall see great numbers of men that runne and ride from place to place, to prouide for the bodie, but to seeke the kingdome of heauen where their soules should dwell after this life in ioy for euer, they wil not stirre one foote.
Thirdly, mans bodie by creation, was made a temple framed by Gods owne hands for himselfe to dwell in; [...]. Cor. 6.15. therefore our dutie is to keepe our bodies pure and cleane, and not to suffer them to be instruments wherby to practise the sinne of the heart. If a man had a faire house wherein he must entertaine a prince, and should make hereof a swinestie, or a stable, would not all men say, that he did greatly abuse both the house and the prince: euen so mans bodie beeing at the first made a pallace for the euerliuing God; if a man shall abuse it by drunkennesse, swearing, lying, fornication, or any vncleannesse, he doth make it in stead of a temple for the holy Ghost, to be a stie or stable for the deuill. For the more filthie a mans bodie is, the more fit it is to be a dwelling place for sinne and Sathan.
Fourthly, man by creation was made a goodly creature in the blessed image of God: but by Adams fall men lost the same, and are now become the deformed children of wrath: our dutie therefore is, to labour to get againe our first image, and indeauour our selues to become newe creatures. If a noble man [Page 241] should staine his blood by treason, after his death the posteritie will neuer be at rest, till they haue got away that spot: Man by Adams fall, is become a limm of the deuill, a rebell and traytor against Gods maiestie: and this is the state of euery one of vs: by nature we are at enmitie with God, and therfore we ought to labour aboue all things in the world, to be restored in Christ to our first estate and perfection, that so we may become bone of his bone, flesh of his flesh, beeing iustified and sanctified by his obedience, death, and passion.
Fifthly, man was created that there might be a way prepared, wherby God might shew his grace and mercie in the saluation of some, and his iustice in the deserued damnation of others for their sinnes: and in the creation of man Gods eternall counsell beginnes to come into execution. Hereupon it stands vs in hand to make conscience of euery euill way, beeing repentant for all our sinnes past, and hauing a constant purpose neuer to sinne more as we haue done, that by our good conuersation here in this life we may haue assurance that we be eternally chosen to saluation by the Lord himselfe.
Lastly, whereas we haue learned that the soule of man is immortall, we are hereby taught to take more care for the soule then for the bodie. For it can not be extinguished. When it is condemned, euen then it is alwaies in dying, and can neuer die. But alas, in this point the case is flat contrarie in the wo [...]ld: for men labour all their liues long to get for the bodie, but for the soule they care little or nothing at all: whether it sinke or swimme, goe to heauen or to hell, they respect not. This doth appeare to be true, by the practise and behauiour of men on the Lords day: for if the number of those which come to heare Gods word, were compared with those which runne about their worldly wealth and pleasure, I feare me the better sort would be found to be but a little handfull to a huge heape, or as a droppe to the Ocean sea, in respect of the other. But wilt thou goe an hundred myle for the encrease of thy wealth, and delight of thy bodie? then thinke it not much to goe ten thousand myles (if neede were) to take any paines for the good of thy soule, and to get foode for the same, it beeing euerlasting.
And thus much for the duties Now follow the consolation [...]. Although by reason of the fall of man we can haue but little comfort now: yet the creation doth confirme the vnspeakable prouidence of God ouer his creatures, but especially ouer man, in that the Lord created him the sixth day: and so before he was made prepared for him a Paradise for his dwelling place, and all creatures for his vse and comfort. And if he were thus carefull for vs when we were not, then no doubt he will be much more carefull for vs at this present, in which we liue and haue beeing. Nay, marke further, since the fall man eates and drinkes in quantitie a great deale, which in common reason should rather kill him, then turne to the strength and nourishment of his bodie: yet herein doth the wonderfull power of the Creatour most notably appeare, who hath made mans stomacke as a lymbecke or still to digest all meates that are hole-some for his nourishment and preseruation.
And thus much for the Creation. Now in these words, maker of heauen and earth] is more to be vnderstood then the worke of creation, namly Gods prouidence in gouerning all things created, as he appointed in his eternall decree [...] [Page 242] and therefore Saint Peter saith, God is a faithfull creatour, that is, God did not onely make heauen and earth, and so leaue them, as masons and carpenters leaue houses when they are built: but by his prouidence doth most wisely gouerne the same. Now therefore let vs come to speake of Gods prouidence. And first of all the question offers it selfe to be considered, whether there be any prouidence of God or no: for the mindes of men are troubled with many doubtings hereof. And to make the question out of all doubt, I will vse foure arguments to confirme the prouidence of God. The first is the testimonie of the Scripture, which ascribeth the euent of all particular actions, euen such as are in themselues casuall, as the casting of lots and such like to the disposition of God:Prov. 16.33. which very thing also teacheth that euen men themselues, indued with reason and vnderstanding, haue neede to be guided in all things and gouerned by God:Prov. 20.24. and it serueth to confute those that denie Gods prouidence. Why saiest thou, O Iacob, and speakest, O Israel, my way is hid from the Lord, and my iudgement is past ouer by my God? Ierem. 10.23. Isai 40.27. The second argument may be taken from the order which appeareth in the whole course of nature. First to begin with families; there is to be seene and eutaxie or seemely order, in which some rule and some obey: and the like is to be found in townes, cities, countries, and kingdomes: yea euen in the whole world: in which all things are so disposed, that one serueth for the good of another. Trees and hearbs, and grasse of the field serue for beasts and cattell: beasts and cattell serue for men: the heauens aboue serue for them which are beneath: and all the creatures which are aboue and beneath serue for God. This argueth that God is most wise and prouident in ordering and disposing all things whatsoeuer. The third argument is taken from the conscience specially of malefactours. Suppose a man that cō mits a murder so closely that no man knowes thereof, and that the partie himselfe is free from all the daunger of law: yet shall he haue his owne conscience to accuse, vpbraid, and condemne him, yea euen to fright him out of his witte, and to giue him no more rest then he can find vpon the racke or gibbet. Now this accusation and terrour of conscience, is nothing els but the forerunner of an other most terrible iudgement of God, who is Lord of all creatures and iudge of all men. And this also prooues the prouidence of God. For if the conscience can finde a man out, and lay his faults to his charge, how much more shall God himselfe the creator of the conscience see and consider all his doings. The fourth and last argument is this. The prophesies of things to come should be vncerten or false, if God gouerned not the world. But now [...]sidering things many yeares agoe foretold, come to passe in the same maner as they were foretold by the Prophets and Apostles: hereby we must certenly conclude that there is a prouidence of God whereby all and euerything is gouerned.
Against the prouidence of God sundrie things be alleadged. The first and speciall is, that prouidence and disorder, confusion and order can not stande together. Now in the world there is nothing but disorder and confusion in seditions, treasons, conspiracies, and subuersions of kingdomes: where also sinne and wickednesse preuailes. Ans. It is true indeede there hath bin confusion in the world euer since the fall of man and angels: and it ariseth not from God, [Page 243] but from them alone: who as they did at the first transgresse the will of God, so they doe what they can to turne all vpside downe. Now then coufusion, & disorder is onely in respect of the deuill and his instruments: but in regard of God in the very middest of all confusion there is order to be founde, because he can and doth despose it to the glorie of his owne name, and to the good and saluation of his chosen, as also to the confusion of his enemies.
Againe it may be obiected, that with vngodly and wicked men all thinges goe well, and contrariwise with the godly all things goe hardly. For through the world, none are more molested and more vnder outward miserie then they: but if there were any prouidence of God then it should be otherwise; the godly should flourish, and the wicked perish. Ans. The consideration of the outward estate of men in the world, was to Dauid an occasion of a sore temptation. For when he sawe the wicked to prosper alwaie, and their riches to increase, he brake forth and said,Psal. 73.13.14. Vers. 17. Certenly I haue clensed my heart in vaine, and washed mine hands in innocencie. Now if we would repell this temptation, as Dauid afterward did, then wee must goe into the Lords sanctuarie with him, and learne to be resolued in these points. I. Though the godly bee laden with miseries, yet euen that, by the especiall prouidence of God, turnes to their great good. For euery man since the fall of Adam is stained with the loathsome contagion of sinne. Now the child of God that is truly regenerate, and must be fellow heire with Christ after this life in the kingdome of glory, must in this life be cast into the Lords furnace, that in the fire of afflliction he may more and more be skoured and purified from the corruption of his nature, and be estranged from the wickednes of the worlde. II. The prosperous successe of the wicked, their spoiles, their reuenewes, and all their honour turnes to their greater woe in the ende: as doth appeare in Iobs historie, & in the examples of the Chaldeans, of Dauids enimies, and of Diues and Lazarus.
Thirdly, it may be obiected, that many things came to passe by chance, and therefore not by Gods prouidence: because chaunce and prouidence cannot stand togither. Ans. We must distinguish betweene chance and meere chance. Chaunce is, when any thing comes to passe, the cause thereof beeing vnknowne not simply but in respect of man: aad therefore in regard of men which knowe not the reason of things, we may say there is chaunce: and so the spirit of God speaketh,Eccles. 9.11. Luk. 10.31. Time and chaunce commeth to them all. And againe, By chaunce there came downe a priest the same way. Now this kind of chance is not against the prouidence of God, but is ordered by it. For things which in regard of men are casuall, are certainely knowne and determined by God. Meere chaunce is, when things are said or thought to come to passe without any cause at all. But that must be abhorred of vs as ouerturning the prouidence of God.
Thus seeing it is plaine that there is a prouidēce, let vs in the next place see what it is. Prouidence is a most free and powerfull action of God, whereby he hath care ouer all things that are.
Prouidence hath two parts; knowledge and gouernment. Gods knowledge is, whereby all things from the greatest to the least are manifest before him at al times. As Dauid saith,Psal. 11. [...] His eies will consider: his eie lids will trie the children of mē. [Page 244] And againe,Psal. 113.6. He abaseth himselfe to beholde the things that are in the heauen and the earth. And the Prophet Hanani said to Asa,2. Chr. 16.9. The eies of the Lord behold all the earth. And Saint Iames saith,Act. 15.18. From the beginning of the world God knoweth all his workes. This point hath a double vse. First as Saint Peter saith, it must mooue vs to eschewe euill and doe good: why? Because, saith he,1. Pet 3.11. the eies of the Lord are vpon the iust, and his countenance against euill doers. Secondly it must comfort all those that labour to keepe a good conscience. For the eies of God behole all the earth to shewe himselfe strong with them that are of perfect heart towards him. [...]. Chr. 16.9.
Gouernment is the [...]econd part of Gods prouidence, whereby he ordereth all things and directeth them to good endes. And it must be extended to the very least thing that is in heauen or earth,Math. 6.26. Deut. 15.4. Mat. 10.10. as to the sparrowes, and to oxen, and the haires of our heades. And here we must consider two things: the manner of gouernment, and the meanes.
The manner of gouernment is diuers, according as things are good or euill. A good thing is that which is approoued of God. As first of all the substances of all creatures; euen of the deuils themselues: in whome whatsoeuer is remaining since their creation is in it selfe good. Secondly, the quantities, qualities, motions, actions, and inclinations of the creatures in themselues considered with all their euents are good. Againe, good is either naturall or moral. Naturall, which is created by God for the lawefull vse of man. Morall, which is agreeable to the eternall and vnchangeable wisdome of God, reuealed in the morall lawe.
Now God gouerneth all good things two waies. First by sustaining & preseruing them that they decay not: secondly by moouing them that they may attaine to the particular endes for which they were seuerally ordained. For the qualities and vertues which were placed in the Sunne, Moone, starres, trees, plants, seedes, &c. would lie dead in them and be vnprofitable, vnlesse they were not onely preserued, but also stirred vp and quickened by the power of God so oft as he imploies them to any vse.
Euill is the destruction of nature: and it is taken for sinne, or for the punishment of sinne. Nowe sinne is gouerned of God by two actions: the first is an operatiue permission. I so call it, because God partly permitteth sinne, and partly worketh in it. For sinne as it is commonly taken hath two parts; the subiect or matter, and the forme of sinne: the subiect of sinne is a certaine qualitie or action; the forme is the anomie or transgression of Gods lawe. The first is good in it selfe, and euery qualitie or action so farre forth as it is a qualitie or action is existing in nature, and hath God to be the author of it. Therefore sinne though it be sufficiently euil to eternall damnation [...] yet can it not be said to be absolutely euill as God is absolutely good, because the subiect of it is good, & therfore it hath in it respects & regards of goodnes. In respect of the second, that is, the breach of the lawe it selfe, God neither willeth, nor appointeth, nor commandeth, nor causeth, nor helpeth sin; but forbiddeth, condemneth, and punisheth it: yet so, as withall he willingly permitteth it to be done by others, as men and wicked angells, they beeing the sole authors and causes of it. And this permission by God is vpon a good ende: because thereby he [...] [Page 245] manifesteth his iustice and mercie. Thus it appeares that in originall sinne, the naturall inclination of the minde, will, and affections in it selfe considered, is from God, and the ataxie or corruption of the inclination in no wise from him, but onely permitted: againe that in actuall sinne the motion of the bodie or minde is from God, but the euilnes and disorder of the motion is not from him, but freely permitted to be done by others. As for example in the act of murder, the actions of moouing the whole bodie, of stirring the seuerall ioynts, and the fetching of the blowe whereby the man is slaine, is from God;Act. 17.28. for in him we liue, mooue, and haue our beeing: but the disposing and applying of all these actions to this ende, that our neighours life may be taken away, and we thereby take reuenge vpon him, is not from God, but from the wicked will of man and the deuill.
Gods second action in the gouernment of sinne, is after the iust permission of it, partly, to restraine it more or lesse according to his good wil and pleasure, and partly to dispose and turne it against the nature thereof to the glorie of his owne name, to the punishment of his enemies, and to the correcting &chastisement of his elect.
As for the second kind of euill, called the punishment of sinne, it is the execution of iustice, and hath God to be the author of it. And in this respect Esai saith,Isai 45.7 [...] Amos. 3. that God createth euill: and Amos, that there is no euill in the cittie which the Lord hath not done. And God as a most iust iudge may punish sinne by sinne, himselfe in the meane season free from all sinne. And thus the places must be vnderstood in which it is said,Neh. 9.37. Exod. 4. & 7. Isai 19.14. Rom. 1.28. 2. Thess. 2.11. 1. King. 22.22. that God giueth kings in his wrath, hardeneth the heart, blindeth the eies, mingleth the spirit of errours, giueth vp men to a reprobate sense, sends straunge illusions to beleeue lies, sends euill spirits giuing them commandement to hurt, and leaue to deceiue, &c.
Thus hauing seene in what manner God gouerneth all things, let vs nowe come to the means of gouernment. Sometimes god worketh without means, thus he created all thinges in the beginning; and he made trees and plants to growe and flourish without the heate of the sunne or raine: sometimes hee gouernes according to the vsuall course and order of nature, as when he preserues our liues by meate and drinke: yet so, as he can and doth most freely order al things by meanes either aboue nature or against nature, as it shall seeme good vnto him. As when he caused the sunne to stand in the firmament, and to goe backe in Achas diall:Ios. 10. Isai 38. Dan. 3. 1. King. 18. Exod. 17. 3. King. 2. 2. King. 6. Ionas 2. 2 King. 5. Matth. 9. Ioh. 9. when he caused the fire not to burne the three children: when he kept backe dewe and raine three yeres in Israel: when hee made waters to flowe out of the rocke: when he caused Elias cloake to deuide the waters of Iorden: when he caused Iron to swimme: when he preserued Ionas aliue three daies and three nights in the whalles bellie: when he cured diseases, by the strength of nature incureable, as the leprosie of Naaman, the issue of blood, and blindnesse, &c.
Among all the meanes which God vseth, the speciall are the reasonable creatures, which are no passiue instrument, as the toole in the hand of the workman, but actiue: because as they are mooued by God, so againe being indued with will and reason, they mooue themselues. And such instruments are either good or euill. Euill, as wicked men and angels. And these he vseth to [Page 246] do his good will and pleasure, euen then when they doe least of all obey him. And considering that the sinning instrument which is mooued by God, doth also mooue it selfe freely without any constraint on Gods part: God himselfe is free from all blame, when the instrument is blame-worthie. In directing the instrument, God sinneth not: the action indeede is of him, but the defect of the action from the instrument: which being corrupt, can it selfe doe nothing but that which is corrupt: God in the meane season by it bringing that to passe which is very good. The whole cause of sinne is in Satan and in vs: as for God he puts no wickednes into vs, but the euill which he findes in vs he mooues, that is, orders, and gouerns, and bendes it by his infinite wisdome, when and in what manner it pleaseth him, to the glory of his name, the euil instrument not knowing so much, nay intending a farre other ende. As in the mill the horse blindfolded goes forward, and perceiues nothing but that he is in the ordinary waie, whereas the miller himselfe whips him and stirres him forward for another ende, namely for the grinding of corne. And this is that which we must hold touching Gods prouidence ouer wicked men and angels: and it stand [...]s with the tenour of the whole Bible. Iosephs brethren sold him into Egypt very wickedly, euen in the testimonie of their own consciences: yet Ioseph hauing respect to the counsell and worke of God, which he perfourmed by his brethren, saith, that the Lord sent him thither. Gen. 4.5. And the Church of Ierusalem saith, that Herod and Pontius Pilate did nothing in the death of Christ but that which the hand &counsell of god had determined to be done: Act. 4.28. because though they wickedly intended nothing but to shewe their malice and hatred in the death of Christ: yet God propounding a further matter by them then euer they dreamed of, shewed forth his endles mercy to man in the worke of redemption. On this manner must all the places of Scripture be vnderstood, in which it is said,2. Sam. 12.11. 3. Sam 24.1. 2. Sam 16.11. Isai. 10.5. & 13.6. 3. Chr. 11.4. that God gaue the wiues of Dauid to Absalom: that God mooued Dauid to number the people; that he commanded Shemei to raile on Dauid; that the Medes and Persians are his sanctified ones: that the reuolt of the tenne tribes was done by God, &c. By all these examples it appeares, that wee must not seuer Gods permission from his wil or decree, and that we must put difference betweene the euill work of man, and the good worke of God which he doth by man: & the whole matter may yet be more clearely perceiued by this comparison. A theefe at the day of assise is condemned, & the magistrate appoints him to be executed; the hangman owing a grudge to the malefactour, vseth him hardly & prolongeth his punishment longer then he should. Now the magistrate and the hangman doe both one and the same worke: yet the hangman for his part is a murderer, the magistrate in the meane season no murderer, but a iust iudge putting iustice in executiō by the hangman: so god though he vse euil instruments, yet is he free from the euil of the instrumēts.
And further we must here marke the difference which must be made in Gods vsing of all kinds of instruments. When he vseth good creatures, as angels, he worketh his will not onely by them but also in them: because hee inspires them and guides them by his spirit, so as they shall, will, and doe that which he willeth and intendeth. As for euill instruments, he worketh by them only, and not in them; because he holds backe his grace from them and leaues [Page 247] them to themselues, to put in practise the corruption of their owne hearts.
Thus much of the parts of Gods prouidence: now follow the kinds thereof. Gods prouidence is either generall or speciall. Generall, is that which extends it selfe to the whole world and all things indifferently,Act. 17.2 [...]. Heb. 1.3. euen to the deuills themselues. By this prouidence God continues and maintaines the order which he set in nature in the creation, and he preserues the life,Iob 37. & 38. Psal. 104. substance, and the beeing of all and euery creature in his kinde.
The e [...]peciall prouidence is that, which God sheweth & exerciseth towards his Church and [...]hosen people,Isa. 43. [...]. Zach. [...].8. in gathering and guiding them, and in preseruing them by his mightie power against the gates of hell. And therfore Gods Church here vpon earth is called the kingdome of grace, in which he shewes not onely a generall power ouer his creatures, but withall the speciall operation of his spirit in bowing and bending the hearts of men to his will.
Thus much concerning the doctrine of Gods prouidence. Now followes the duties. First, seeing there is a prouidence of God ouer euery thing that is, we are hereby taught to take good heede of the transgression of the least of Gods commandements. If men were perswaded that the Prince had an eye euery where, doubtlesse many subiects in England would walke more obediently to the lawes of the land then they doe: and durst in no wise worke such villanies as are daily practised. Well, howsoeuer it is with earthly princes, yet this all-seeing-presence is least wanting in God: he hath an eye euery where: wheresoeuer thou art, there God beholdeth thee, as Dauid saith,Psal. 53.2. God looked downe from heauen vpon the children of men, to see if there were any that would vnderstand and seeke God. Therefore except thou be brutish and past shame take heede of sinne. If men had but a sparke of grace, the consideration of this would make them loath the practise of any euill worke. Eliah saith to Ahab, As the Lord God of Israel liueth before whome I stand, there shall be neither dewe nor raine these three yeares. 1. King. 17.1. Where the Prophet confirmeth his speach with an oath, saying, As the Lord of hosts liueth it shalbe so. And least Ahab should think he made no conscience what he said, he addeth this clause, that he stood in the presence of God. As if he should say: howsoeuer thou thinkest of me, yet as it stands me in hand, so doe I make conscience of my word: for I stand in the presence of God, and therefore know it, as the Lord liueth there shall be no raine now dew these three yeares. So Cornelius hauing an eye to Gods prouidence, doth mooue himselfe, and all his houshold to a solemne hearing of the word of God deliuered by the mouth of Peter, saying,Act. 10.33. that they were all present before God, to heare all things commanded of him. As these men had regard to Gods prouidence, so we likewise must behaue our selues reuerently, making conscience of our behauiour both in words and works: because wheresoeuer we be, we are in the presence of God. Secondly, if there be a prouidence of God ouer euery thing, then we must learne contentation of mind in euery estate: yea, in aduersitie vnder the crosse when all goes against vs we must be content, because Gods prouidence hath so appointed.Psal. 39.9. So Dauid in the greatest of his griefes was dumbe and spake nothing; his reason was, because thou Lord didst it. And when Shemei cursed Dauid, Abisha would haue had the king to haue giuen him leaue to haue slaine him: but Dauid would not suffer [Page 248] it, but said, [...]. Sam. 16.10. He curseth euen because the Lord hath bidden him curse Dauid; who dare then say, wherefore hast thou done so? In whose example we may see a patterne of quietnesse of minde. When a crosse commeth it is a hard thing to bee patient; but we must drawe our selues thereunto by consideration of Gods especial prouidence. Thirdly, when outward meanes of preseruation in this life doe abound, as health, wealth, honour, riches, peace, and pleasure, then we must remember to be thankefull; because these things alwaies come by the prouidence of God. Thus Iob was thankfull both in prosperitie and aduersitie: The Lord, saith he, gaue, and the Lord taketh away, blessed be the name of the Lord. Iob. 1.22. Indeede to bee patient in euery estate and thankefull to God, is a very harde matter: yet will it be more easie, if we learne in all thinges that befall vs in this life, neuer to seuer the consideration of the things that come to passe from Gods prouidence. For as the bodie and the soule of man (though we see only the bodie) are alwaies togither, as long as a man liueth: so is Gods prouidence ioyned with the thing done: wherefore as we looke on the thing done, so we must also in it, labour to see and acknowledge the good pleasure & appointment of God. As for example: a mans house is set on fire, and all his goods consumed; this very sight would make him at his wits end: but now as he beholds this euent with one eie, so with the other eie he must at that very instant looke vpon Gods blessed prouidence. When a man beholds and feels the losse of his friendes, he cannot but greiue thereat, vnlesse he be more senselesse then stocke or stone: yet that he may not be ouerwhelmed with griefe, he must euer with one eie looke at the pleasure of God herein. This practise wil be an especiall meanes to stay the rage of any headstrong affection [...]r all our afflictions. In the world the maner of men is if health [...] wealth and ease abound to thinke all is well: but if cros [...]es come, as losse of friendes, & losse of goods, then men crie out, as beeing straught of their wittes: the reason is, because they looke onely at the outward meanes, and tie Gods prouidence to them; not beeing able to see any goodnesse or prouidence of God out of ordinarie meanes. Againe, when a man is stored with riches, honour, wealth and prosperitie, he must not barely looke on them, but behold withal Gods goodnes, and blessing in them: for if that be wanting, all the riches in the world are nothing. Likewise in receiuing thy meate and drinke, thou must looke further into the blessing of God vpon it: which, if it be away, thy meate and thy drink can no more nourish thee then the stone in the wall. And the same must wee do in euery busi [...]es of our callings: which if men could learne to practise, they would not so much trust to the meanes, as honour, wealth, fauour, &c. but rather to God himselfe. The Lord by the prophet Habaccuc reprooueth the Chaldeans for offering sacrifi [...]es vnto their nets:H [...]b. [...]. which sinne they committed, because they looked onely vpon outward things: and like blind moles had no power to see further into them, and to behold the worke of God in all their proceedings. And this is the very cause why we are vnthankefull for Gods benefits: for though we beholde the bare creatures, yet are we so poreblinde that we cannot discerne any blessing and prouidence of God in them. Therefore let vs learne to looke vpon both ioyntly togither, and so shall wee bee thankfull vnto God in prosperitie, and patient in aduersitie with Iob and Dauid. [Page 249] This lesson Paul learned;Phil. 4.12.1 [...] I can be abased (saith he) and I can abound euery where, in all things I am instructed, both to be full, and to be hungrie: and to abound, and to be in want.
Fourthly, seeing Gods prouidence disposeth all things, wee are taught to gather obseruations of the same, in things both past, and present: that we may learne thereby to be armed against the time to come. Thus Dauid when hee was to encounter with Goliah, gathered hope and confidence to himselfe for the time to come, by the obseruation of Gods prouidence in the time past: for saith he,1. Sam. 1 [...].37. when I kept my fathers sheepe, I slue a lyon and a beare that deuoured the flocke: nowe the Lord that deliuered me out of the paw of the lyon, and out of the paw of the beare, he will deliuer me out of the hand of this Philistim.
Fifthly, because Gods prouidence disposeth all things, when we make lawfull promises to doe any thing, we must put in, or at the least conceiue this condition [if the Lord will] for S. Iames saith,Iam. 4.15. that we ought to say, If the Lord will, and if we liue, we will doe this or that. This also was Dauids practise: for to all the congregation of Israel he saide,1. Sam. 13. [...] If it seeme good to you, and if it proceede from the Lord our God, we will send to and fro.
Sixtly, seeing Gods prouidence is manifested in ordinary means, it behooueth euery man in his calling to vse them carefully: & when ordinarie meanes be at hand, wee must not looke for any help without them, though the Lord be able to doe what he wil without meanes Ioab when many Aramites came against him, he heartened his souldiers though they were but fewe in number,2. Sam. 10.12. bidding them be strong and valiant for their people, and for the citties of their god, and then let the Lord doe that which is good in his eies. Mat. 4.6. And our Sauiour Christ auoucheth it to be flat tempting of God for him to leape downe from the pinacle of the temple to the ground, wheras there was an ordinarie way at hand to descend by staires. Hence it appeares, that such persons, as wil vse no means whereby they may come to repent and beleeue, doe indeede no more repent and beleeue, then they can be able to liue which neither eate, nor drinke.
And thus much of the duties. Nowe followe the consolations: first this very point of Gods speciall prouidence is a great comfort to Gods Church: for the Lord moderateth the rage of the deuill and wicked men, that they shal not hurt the people of God. Dauid saith,Psal. 16.8. The Lord is at my right hand, therefore I shall not slide. And when Iosephs brethren were afraid because they had solde him into Egypt, he comforteth them, saying,Gen. 4 [...].7. that it was God that sent him before them, for their preseruation. So king Dauid when his owne souldiers were purposed to stone him to death, he was in great sorrow; but it is said,1. Sam. [...]0.6. he comforted himselfe in the Lord his God. Where we may see, that a man which hath grace to beleeue in God, and rely on his prouidence in all his afflictions and extremities, shall haue wonderfull peace and consolation.
Before we can proceede to the articles which followe, it is requisite that we should intreat of one of the greatest workes of Gods prouidence that can be; because the opening of it giueth light to all that in [...]ueth. And this worke is a Preparation of such meanes whereby God will manifest his iustice & mercie. It hath two parts, the iust permission of the fall of mā, & the giuing of the Couenāt of grace. For so Paul teacheth whē he saith,Rom. 11. [...]. That god shut vp all vnder vnbeleefe [Page 250] that he might haue mercie vpon all. Gal. 3.2 [...]. And againe, The scripture hath concluded all vnder sinne, that the promise by the faith of Christ Iesus should be giuen to them that beleeue.
Touching the first, that we might rightly conceiue of mans fall, we are to search out the nature and parts of sinne. Sinne is any thing whatsoeuer is against the will and word of God: as S. Iohn saith, Sinne is the transgression of the lawe. 1. Ioh. 3.4. Rom. 3.10. & 4.15. [...] 5.13. And this definition Paul confirmeth when he saith, that by the lawe comes the knoweledge of sinne, and, where no lawe is there is no transgression: and, sinne is not imputed where there is no lawe.
In sinne we must consider three things: the fault, the guilt, the punishment. The fault is the anomie or the inobedience it selfe, and it comprehends not onely huge and notorious offences, as idolatrie, blasphemie, theft, treason, adulterie, and all other crim [...]s that the world cri [...]s shame on: but euery disordered thought, affection, inclination: yea, euery defect of that which the law requireth.
The guilt of sinne is, whereby a man is guiltie before God, that is, bounde & made subiect to punishment. And here two questions must be skanned: where man is bound? and by what? For the first, Man is bound in conscience. And hereupon the conscience of euery sinner sitts within his heart as a little iudge to tell him that he is bound before God to punishment. For the second, it is the order of diuine iustice set downe by God which bindes the conscience of the sinner before god: for he is Creatour and Lord, and man is a creature, and therefore must either obey his will and commandement [...] or suffer punishment. Nowe then by vertue of Gods lawe, conscience bindes ouer the creature to beare a punishment for his offence done against God: yea it tells him, that he is in danger to be iudged and condemned for it. And therefore the conscience is as it were the Lordes Sergeant to informe the sinner of the bond and obligation whereby he alwaies stands bound before God.
The third thing which followeth sinne is punishment, and that is death. So Paul saith,Rom. 6.23. The stipend of sinne is death: where, by death wee must vnderstand a double death, both of bodie and soule. The death of the bodie is a separation of the bodie from the soule. The second death is a separation of the whole man, but especially of the soule from the glorious presence of God. I say not simplie from the presence of God, for God is euery where: but only from the ioyfull presence of Gods glorie. Now these two deaths are the stipends or allowance of sinne: and the least sinne which a man committeth, doth deserue these two punishments. For in euery sinne the infinite iustice of God is violated: for which cause there must needes be inflicted an infinite punishment, that there may be a proportion betweene the punishment and the offence. And therefore that distinction of sinne which Papists make, namely, that some are in themselues veniall, and some mortall is false, and hereby confuted: otherwise in respect of the diuers estate and condition of men, sinnes are either veniall or mortall. Veniall they are to the elect, whose sinnes are pardonable in Christ: but to the reprobate all sinnes are mortall.
Neuertheles we holde not all sinnes equall, but that they are greater or lesse according to the diuersitie of obiects and other circumstances.
[Page 251]Thus much of sin in generall: nowe we come to the parts of it. The first sin of all that euer was in man,Rom. 5.5. is the sinne of Adam, which was his disobedience in eating the forbidden fruite. In handling whereof sundrie points are to bee opened, but let vs begin with the causes thereof.
The outward efficient cause was the deuill. And though he bee not named by Moses in the historie of the fall, yet that is not to trouble vs: for wee must not conceiue otherwise of the serpent, then of the instrument and mouth of the deuill. For it is not likely that it beeing a bruite creature should be able to reason and determine of good and euill, of trueth and falshood. Nowe in this temptation the deuill shewes his malice and his fraud. His malice, in that, whereas he cannot ouerturne God himselfe, yet he labours to disturbe the order which he hath set downe in the creation, and especially the image of God in the most excellent creatures on earth, that they may be in the same miserable condition with himselfe. His fraud, first in that he begins his temptation with the woman being the weaker person, & not with the man, which course he still continues: as may appeare by this, thatExod. 22. 13. a witch named in feminine gender Mechashepha. more women are intangled with witchcraft and sorcerie then men. Secondly he shewes his fraude, in that he proceeds very slily and intangles Eve by certaine steppes and degrees. For first by moouing a question, he drawes her to listen vnto him, and to reason with him of Gods commandement. Secondly, he bringes her to looke vpon the tree, and wishly to viewe the beautie of the fruite. Thirdly, he makes her to doubt of the absolute truth of Gods word and promise, and to beleeue his cō trarie lies. Fourthly, hauing blinded her minde with his false perswasions, shee desires and lustes after the forbidden fruit, and therevpon takes it, eates it and giues it to her husband.
The inward cause, was the wil of our first parents, euen in the testimonie of their owne consciences, as Salomon saith,Eccles. 7 3 [...]. This haue I found that God made man righteous; but they haue found many inuentions. But it may be obiected, that if Adam were created good, he could not be the cause of his owne fall, because a good tree cannot bring forth euill fruit. Answer. Freedome of wil is fourefold: I. freedome to euil alone: this is onely in wicked men and angels, and is indeed a bondage: the second is freedome to good alone, and that is in God and the good Angels by Gods grace: the third is freedome to good in part, ioyned with some want of libertie by reason of sinne: and this is in the regenerate in this life: the fourth is freedom either to good or to euill indifferently. And this was in Adam before his fall, who though he had no inclination to sinne, but onely to that which was acceptable to God: yet was he not bound by any necessitie, but had his libertie freely to choose or refuse either good or euil. And this is euident by the very tenour of Gods commandement in which he forbids Adam to eate the forbidden fruit: and thereby shewing that hee beeing created righteous and not prone to sinne, had power to keepe or not to keepe the commandement: though since the fall both hee and wee after him cannot but sinne. Wherefore Adam beeing allured by Satan, of his owne free accord changed himselfe and fell from God. Nowe then, as the good tree chaunged from good to euill brings forth euill fruite: so Adam by his owne inward and free motion changing from good to euil, brings forth euill.
[Page 252]As for God, he is not to be reputed as an author or cause any way of this sinne. For he created Adam and Eue righteous, indued them with righteous wills: and he told them what he would exact at their hands, and what they could performe: yea he added threatnings, that with the feare of daunger he might terrifie them from sinne. Some may say, whereas God foresaw that Adam would abuse the libertie of his will, why would he not preuent it. Answ. There is a double grace, Dedit Adamo posse perseverare si vellet, non, & posse & vell [...]. the one to be able to will and doe that which is good, the other to be able to perseuere in willing and doing the same. Nowe God gaue the first to Adam, and not the second. And he is not to be blamed of vs, though he confirmed him not with new grace, for he is debter to no man to giue him so much as the least grace; whereas he had alreadie giuen a plentifull measure thereof to him. And God did hold backe to conferre any further grace vpon iust grace. I. It was his pleasure that this fact should be an occasion or way to exercise his mercie in the sauing of the Elect, and his iustice in the deserued condemnation of impenitent sinners. And vnlesse Adam had fallen for himselfe and others, there should haue beene found no miserie in men, on whome God might take pitie in his Sonne, nor wickednesse which he might condemne; and therefore neither manifestation of iustice, nor mercie. II. Againe, it was the will of God in part to forsake Adam, to make manifest the weaknes that is in the most excellent creatures, without the speciall and continuall assistance of God. III. There is a double libertie of will, one is to will good or euill: this belongs to the creature in this world, and therefore Adam receiued it. The other, is to will good alone. This he wanted, because it is reserued to the life to come. And though he knew no cause of this dealing of God, yet is it one steppe to the feare of God for vs to hold that good and righteous which he appointeth or willeth: and not to square the workes and iudgements of God by our crooked reason. And yet to come to reason it selfe. Who can here complaine of God? Can the deuill? but God did not cause him to tempt or deceiue our first parents. Can Adam and Eue? but they fell freely without any motion or instigation from God, and their owne consciences accused them for it. Can the posteritie of Adam? but the Elect receiue more in Christ then they lost in Adam: and the reprobate, ouerwhelmed with the burden of their owne sinnes, and thereupon receiuing nothing but due and deserued damnation can not finde fault. But some may further replie and say, he that foreseeth an euill and doth not preuent it, is a cause of it: but God did foresee the fall of man, and did not preuent it. Answ. The rule is generally true in man, that the foreseer of an euill not preuenting it, is in some sort a doer of it: for it is the sentence of the law of God, to which man was bound from the first creation. But God is aboue all his laws, and not bound to them: he is an absolute lord and law-giuer; and therfore his actions are not within the compasse of morall lawes, as mens are. Whereupon it followes, that though he did foresee mans defection, yet is hee free from all blame in not preuenting of it. For with him there be good causes of permitting euill.
And though God be no cause of mans fall, yet must we not imagine that it came to passe by chance or fortune, whereas the least things that are, come [Page 253] to passe with Gods prouidence. Neither was it by any bare permission without his decree and his will; for that is to make an idle prouidence: neither did it happen against the will of God, he vtterly nilling it: for then it could not haue beene, vnlesse we denie God to be omnipotent. It remaines therefore that this fall did so proceede of the voluntarie motion of Adam,August. [...]uch. ad Laur. c.99. as that God did in part ordaine and will the permitting of it, not as it was a sinne against his commandement, but as it was further in the counsell of God a way to execute his iustice and mercie. Against this which I say, diuers things are obiected. First, that if Adam did that which God in any respect willed, then he did not sinne at all. Answ. He that willeth and doth that which God willeth, for all that sinnes; vnlesse he will it in the same manner with God and for the same ende. Now in the permitting of this fact, God intended the manifesting of his glorie: but our first parents intending no such thing, sought not onely to be like but also to be equall with God. Secondly, it is alleadged that Adam could not but fall necessarily if God did decree it. Answ. Adams fall that came not to passe without Gods decree, and therefore in that respect was necessarie; was neuerthelesse in respect of Adams freewill contingent and not necessarie: Gods decree not taking away the freedome of will but onely ordering it. Lastly, it is alleadged that Gods will is the cause of Adams will, and Adams wil the cause of his fall, and that therefore Gods will shall be the cause of the fall. Ans. It must be granted that Gods will is a moouing cause of the wills of euil men; yet marke how: not as they are euill wills simply, but as they are wills: and therefore when God inclines the euill will of his creature to his good purpose, he is nothing at all intangled with defect or euill of his will.
Touching the time of the fall, the receiued opinion in former ages hath beene that our first parents fell the same day in which they were created, and therefore Augustine writes that they stood but sixe houres. And though we cannot determine of the certen time, yet in all likelihood was it very short. For Moses presently after that he had set downe the creation of man, without the interposition of any thing else, comes immediatly to the fall. And considering the nature of the deuill is without ceasing to shew his malice, no doubt he tooke the first occasion that possibly might be had to bring man to the same damnation with himselfe. And our Sauiour Christ saith,Ioh. 8. that the deuill was a man-slayer from the beginning, namely from the beginning not of the creation of the world, or of time, but of man. And Eue saith,Gen. 3.4 We shall eate of the fruit of the trees of the garden, it may be, insinuating that as yet shee had not eaten when the deuill tempted her.
Touching the greatnes of mans fall, some haue made a small matter of it, because it was the eating of an apple or some such fruit But we must not measure the greatnesse or the smalnesse of a sinne by the obiect or matter whereabout it is occupied, but by the commandement of God, and by the disobedience or offence of his infinite maiestie. And that this fact of Adam and Eue was no small fault, but a notorious crime and Apostasie in which they withdraw themselues from vnder the power of God, nay reiect and denie him, will euidently appeare if we take a viewe of all the particular sinnes that be contained in it. The first is vnbeleefe, in that they doubted and distrusted of [Page 254] the truth of Gods word which he spake to them. The second is contempt of God, in that they beleeued the lies of the deuill rather then him. For whē God saith,G [...]n. [...].4. In the day that ye shall eate thereof, ye shall die the death, it is as nothing with Eue: but when the deuill comes and saith, Ye shall not die at all, that shee takes hold on. The third, is pride and ambition. For they did eate the forbidden fruit that they might be as gods, Gen 3.5. namely as the Father, the Sonne, the holy Ghost. The fourth, is vnthankfulnesse. God had made them excellent creatures in his owne image; that is nothing with them to be like vnto him, vnlesse they may be equall vnto him. The fifth is curiositie, whereby they affected greater wisdome then God had giuen them in creation, and a greater measure of knowledge then God had reuealed to them. The sixth is reprochfull blasphemie, in that they subscribe to the sayings of the deuill, in which he charged God with lying and enuie. The seuenth is murder. For by this meanes they bereaue themselues and their posteritie of the fellowship and graces of Gods spirit, and bring vpon their owne heads the eternall wrath of God. The eight is discontentation, in that they sought for an higher condition then that was, in which God had placed them. In a word, in this one single fact is comprised the breach of the whole law of God. And we should often thinke vpon this, that we may learne to wonder at the iust iudgements of God in punishing this fall, and his vnspeakable goodnesse in receiuing men to mercie after the same.
And here we must not omit to remember the largenesse of Adams fall. Sinnes are either personall, or generall. Personall are such, as are peculiar to one or some fewe persons and make them alone guiltie. Generall, that is common to all men: and such is Adams fall. It is a sinne not onely of the person of one man, but of the whole nature of man. And Adam must be considered not as a priuate man, but as a roote or head bearing in it all mankind; or as a publike person representing all his posteritie, and therefore when he sinned, all his posteritie sinned with him; as in a Parliament whatsoeuer is done by the burgesse of the shiere, is done by euery person in the shiere. As Paul saith,Rom. 5.1 [...]. By one man sinne entred into the world, and so death went ouer all for as much as all haue sinned. And here lies the difference betweene Adams fall and the sinnes of men, as Cains murder, which makes not the posteritie of Cain guiltie, because he was neuer appointed by God to be the roote of his posteritie, as Adam was: and therefore his sinne is personall, whereas Adams is not. Yet this which I say, must not be vnderstood of all the sinnes of Adam, but onely of the first.
From the fall of Adam, springeth originall sinne, so commonly called not onely as a fruit thereof, but also as a iust punishment of it. And after the foresaid fall, it is in Adam and his posteritie, as the mother and roote of all other sinne: yet with this distinction, that actuall sinne was first in Adam, and then came originall, but in vs first is originall sinne, and then after followes actuall.
Originall sinne is tearmed diuersly in Scriptures, as the flesh, the old man, because it is in vs before grace: [...] 12.1. Rom. 7. [...]. concupiscence, sinne that is readie to compasse vs about, the sinning sinne: and it is tearmed originall, because it hath beene in mans nature euer since the fall, and because it is in euery man at the very instant of [Page 355] his conception and birth, as Dauid plainely saith,Psal 51.5. Behold, I was borne in iniquitie, and in sinne hath my mother conceiued me: not meaning properly his parents sinne (for he was borne in lawfull marriage) but his owne hereditarie sinne, whereof he was guiltie euen in his mothers wombe.
But let vs a little search the nature of it. Considering it hath place in man, it must be either the substance of bodie or soule or the faculties of the substance, or the corruption of the faculties. Now it cannot be the substance of man corrupted: for then our Sauiour Christ in taking our nature vpon him, should also take vpon him our sinnes, and by that meanes should as well haue neede of a redeemer as other men: and againe the soules of men should not be immortall. Neither is it any one or all the faculties of man. For euery one of them as namely the vnderstanding, will, affections, and all other powers of bodie or soule were in man from the first creation, whereas sinne was not before the fall. Wherefore it remaines that originall sinne is nothing else but a disorder or euill disposition in all the faculties and inclinations of man, whereby they are all caried inordinately against the law of God.
The subiect or place of this sinne, is not any part of man, but the whole bodie and soule. For first of all, the naturall appetite to meate and drinke, and the power of nourishing is greatly corrupted as appeares by diseases, aches, surfets, but specially by the abuse of meate and drinke. Secondly, the outward senses are as corrupt,Psal. 119. and that made Dauid to pray that God would turne his eyes from beholding of vanitie: and Saint Iohn to say,1. Ioh. 2.16. whatsoeuer is in the world is the lust of the flesh, the lust of the eye, and the pride of life. Thirdly, touching the vnderstanding, the spirit of God saith,Gen. 6.5. and 8. [...]1. 2. Cor. 3.5. that the frame of the heart of man is onely euill continually: so as we are not able of our selues to thinke a good thought. And therefore withall, the will of man and his affections are answerably corrupt; and hereupon the doctrine of Christ is, that we must renounce our own wills. Lastly, all mans strength in good things is nothing out of Christ.
The propagation of this sinne, is the deriuing of it from Adam to all his posteritie, whereby it runneth as a leprosie ouer all mankind. But in what maner this propagation is made, it is hard to define. The common opinion of Diuines is, that it may be done two waies. The first is this. God when he created Adam in the beginning, set downe this appointment and order touching the estate of man, that whatsoeuer Adam receiued of God, he should re [...]iue it not onely for himselfe, but for his posteritie, and whatsoeuer grace of God he lost, he should loose not onely to himselfe, but to all his posteritie. And hereupon Adam when he sinned, he depriued first of all himself, and then secondly all his posteritie of the image of God; because all mankind was in [...]is loines when he sinned Now then vpon the former appointment, when the soules of men are created and placed in the bodie, God forsakes them, not in respect of the substance of the soule or the faculties, but onely in respect of his owne image wherof the soules are depriued; after which followes the defect or want of righteousnesse, which is originall sinne. And God in depriuing man of that which Adā lost, is not therefore to be thought to be the author or maintainer of sinne, but a iust iudge. For this depriuation of the image of God, so farforth as it is inflicted by him vpon mankind,Rom. 5. [...]2. it must be conceiued as a deserued punishment [Page 256] for the sinne of Adam and all men in him, which punishment they pulled vpon themselues. The second way is, that the corruption of nature is deriued from the parents in generation by the bodie; for as sweete oyle powred into a fustie ves [...]ell, looseth his purenesse and is infected by the vessell: so the soule created good, & put into the corrupt bodie, receiues cōtagion thēce. And this coniunction of the pure soule with the corrupt bodie, is not against the goodnes of God; because it is a iust punishment of the sin of all men in Adā. It may be this which hath bin said wil not satisfie the minds of all: yet if any will be curious to search further into this point, let them know that there is an other matter which more concernes them to looke vnto. When a mans house is on fire, there is no time then to inquire how and which way and whence the fire came, but our dutie is with all speed and expedition to vse all good means to stay it. And so considering that our whole natures are really infected and poisoned with the loathsome contagion of originall sinne, which is a weight sufficient to presse downe the soule to the gulfe of hell, it standes vs in hand a thousand fold more to vse the meanes whereby it may be taken away, then to dispute how it came.
Some may alleadge against the propagation of sinne, that holy parents beget holy children, which are void of originall sinne, because it stands not with reason, that parents should conuey that to their children which they thēselues want, namely the guilt and the punishment and the fault of sinne in part. Answ. I. Men are not in this life perfectly holy. For sanctification is but in part, and therefore they can not possibly beget children pure from all sinne. Secondly, parents beget children as they are men, and not as they are holy men; and by generation they deriue vnto their children nature with the corruption thereof, and not grace which is aboue nature. Take any corne, yea the finest wheate that euer was, winow it as cleane as possibly may be: afterward sow it, weede it also when it is sowen, and reape it in due time, and carie it to the barne; when it is thresht, you shall finde as much chaffe in it as euer was before: and why? because God hath set this order in the creation that it shall spring and grow so oft as it is sowed with the stalke, eare, blade, and all: so likewise though the parents be neuer so holy, the children as they come of them are conceiued and borne wholly corrupt, because God tooke this order in the creation, that whatsoeuer euill Adam procured, he should bring it not onely on himselfe, but vpon all his posteritie: by vertue of which decree, the propagation of sinne is continued without any interruption, though parents themselues be borne anew by the spirit of God.
And here we must not omit to speake of the quantitie or greatnesse of originall sinne, for the opening wherof we must consider three points. The first, that originall sinne is not diuers, but one and the same in kind in euery man, as the generall and common nature of man is one and the same in all men. The second, that this sinne is not in some men more, in some men lesse, but in euery man equally, as all men doe equally from Adam participate the nature of mā, and are equally the children of wrath. Some, it may be, will say, that this can not be true, because some men are of better natures then others are: some of disposition cruell and seuere, some againe gentle and milde: some very licentious and disordered, some very ciuill. Answ. The differences that be in men [Page 257] wanting the feare of God, arise not of this that they haue more or lesse originall corruption, but of the restraint and limitation of mans corruption. For in some God bridleth sinne more then in others, & in them is found ciuilitie: & againe in some lesse, and in such the rebellion of nature breakes forth vnto all misdemeanour. And indeede if God should not keepe the vntoward dispositions of men within compasse, otherwhiles more, otherwhiles lesse, as it shall seeme good vnto his Maiestie; impietie, crueltie, iniustice, and all manner of sinnes would breake out into such a measure that there should be no quiet liuing for men in the world, and no place for Gods Church. And thus it is manifest that although all men be not equall in the practise of wickednesse, yet that is no hindrance but they may be equal in the corruption of nature it selfe. The third point is, that Originall sinne is so huge and large euery way, that it may truly be tearmed the root or seede not of some few sinnes, but of all sinns whatsoeuer, euen of the very sinne against the holy Ghost. We must not imagine it to be an inclination or pronenes to one or two faults, but a pronenes to all and euery sinne that is practised in the world; and that in all persons young and old, high and low, male and female. It is a most horrible villanie for a man to kill his father, or his mother, or his child: yet some there be that doe so: at the hearing whereof we vse to wonder, and to testifie our dislike by saying, that the doers thereof were wicked and deuilish persons, and it is truly said. Neuertheles we must vnderstand, that although we abstaine from such h [...]inou [...] practises, yet the very roote of such sinnes, that is, a disposition vnto them, is fo [...]d in vs also. Iulian the Apostata both liuing and dying blasphemed Christ [...] [...] rod and Pontius Pilate and the wicked Iewes crucified him, and Iudas [...] ed him. Men vse to say that if Christ were now aliue, they would not do [...] so for all the world. But let vs better consider of the matter. The same na [...] corruption of heart that was in them, is also in vs, we being the children of Adam as well as they: and by the force of this corruption, if Christ were now liuing on earth, thou wouldest, if like occasion were offered, either doe as Iudas did in betraying him, or as Pilate did, deliuer him to be crucified, or as the soldiers, thrust him through with their speares, or as Iulian, pierce him with all manner of blasphemies, if God withheld his graces from thee, and leaue thee to thy selfe. In a word, let men conceiue in minde the most notorious trespasse that can be, though they doe it not, nor intend to doe it, and neuer doe it: yet the matter, beginning, and seede thereof is in themselues. This made Ieremie say,Ier. 17 [...]. The heart of man is deceitfull and wicked aboue all things, who can know it? It is like a huge sea, the bankes whereof can not be seene, nor the bottome searched. In common experience we see it come to passe, that men, protestants to day, to morrow papists; of Christians, heretikes; now friends, but presently after foes; this day honest and ciuill men, the next day cruell murderers. Now what is the cause of this difference; surely the hidden corruption of the heart, that will thrust a man forward to any sinne when occasion is offered. This point must be remembred and [...]ften thought vpon.
From originall sinne springeth actuall, which is nothing [...]ls but the fruit of the corrupt heart, either in thought, word, or deede.
Thus much touching mans fall into sinne by Gods iust permission. Now [Page 258] followes the good vse which we must make thereof. First by this we learne to acknowledge and bewaile our owne frailtie. For Adam in his innocencie beeing created perfectly righteous, when he was once tempted by the deuill, fell away from God: what shall we doe then in the like case which are by nature sold vnder sinne, and in our selues a thousand times weaker then Adam was? Many men there be that mingle themselues with all companies: tell them of the daunger thereof, they will presently replie that they haue such a strong faith that no bad companie can hurt them. But alas, silly people, Satan bewitcheth them, and makes them to beleeue falshoode to be truth: they know not their miserable estate. If Adam, saith Barnard, had a downfal in Paradise, what shall we doe that are cast forth to the dunghill? Let vs therefore often come to a serious consideration of our owne weaknesse, and follow withall the practise of Dauid, who beeing priuie to himselfe touching his owne corruption, praieth to God on this manner,Psal. 80.11. Knit my heart to thee, O Lord, that I may feare thy name. Secondly, we learne hereby absolutely to submit our selues to the authoritie of God, and simply to resolue our selues, that whatsoeuer he commands is right and iust, though the reason of it be not knowne to vs. For Eue condiscended to listen to the speech of the serpent, and without any calling shee reasoned with it of a most weightie matter, and that in the absence of Adam her head and husband, namely of the truth and glorie of God: and hereby was brought to doubt of Gods word, and so ouerturned. Thirdly, if all men by Adams fall be shut vp vnder damnation, there is no cause why any of vs should stand vpon his birth, riches, wisdome, learning, or any other such gifts of God: there is nothing in vs that is more able to couer our vilenesse and nakednesse, then figtree leaues were able to couer the offence of Adam from Gods eyes. We are vnder the wrath of God by nature, and can not attaine to euerlasting life of our selues. Wherefore it doth stand euery one of vs in hand to abase our selues vnder the mightie hand of God, in that we are become by our sinnes the very basest of all the creatures vpon earth, yea vtterly to dispaire in respect of our selues, and with bleeding hearts to bewaile our owne cases. There is no daunger in this: it is the very way to grace: none can be a liuely member of Christ till his conscience condemne him, and make him quite out of heart in respect of himselfe. And the want of this is the cause why so fewe perceiue any sweetnesse or comfort in the Gospell: and why it is so little loued and embraced now a daies. Lastly, if all mankind be shut vp vnder vnbeleefe, the dutie of euery man is, to labour in vsing all good meanes whereby we may be deliuered from this bondage, and to pray to God with Dauid,Ps [...]l. 52.10. Create in me a [...]l [...]an heart, O God, and renew a right spirit within me. And crie out with Paul,Rom. 7.14. O wretched man that I am, who shall deliuer me from this bodie of death? And we must neuer be at rest till we haue some assurance in conscience that in Christ we haue freedome from this bondage,Coloss. 1.13. and can with the Colossians giue thanks that we are deliuered from the power of darknesse, and translated into the kingdome of Christ. This should be the affection of euery man, because the spirituall thraldom vnder sinne is of all miseries most loathsome and burdensome. And in this respect the day of death should be vnto vs most welcome, because it doth vnloose vs from this miserable estate, in which we doe [Page 259] almost nothing but displease God. For this is the greatest griefe that can be to such as are indeed the children of God, by their sinnes to offende their mercifull father. As for those which feele not the weight of their natural guiltinesse and corruption, but lie slumbring in the securitie of their owne hearts, they are therefore the more miserable, in that beeing plunged in the gulfe of all miserie, yet they feele no miserie.
Thus much of the permission of the fal of man. Now we come to the Couenant of grace. Which is nothing els but a compact made betweene God & man touching reconciliation and life euerlasting by Christ. This couenant was first of all reuealed and deliuered to our first parents in the garden of Eden, immediately after their fall by God himselfe, in these wordes,Gen. 3.15. The seede of the woman shall bruise the serpents head, and afterward it was continued and renued with a part of Adams posteritie, as with Abraham, Isaac, Iacob, Dauid, &c. but it was most fully reuealed & accomplished at the comming of Christ.
In the Couenant I will consider two things; the parties reconciled between whome the Couenant is made, and the foundation thereof. The parties are God and man. God is the principal, and he promiseth righteousnesse and life eternall in Christ: Man againe bindes himselfe by Gods grace to beleeue and to rest vpon the promise. Here it may be demanded why man is more in the couenant then angels. Ans. The will of God in this point, is not reuealed vnlesse it be because angels fell of themselues, not mooued by any other: but man did fall by them. Againe it may be asked, whether all mankind were euer in the couenant or no? Ans. We can not say that all and euery man hath bin and nowe is in the couenant, but onely that little part of mankinde which in all ages hath bin the Church of God, and hath by faith embraced the couenant: as Paul plainly auoucheth,Gal. 3.22. The scripture (saith he) hath concluded all vnder sin: that the promise of the saith of Iesus Christ should be giuē [not vnto all men] but to thē that beleeue. Without faith no man can please God;Heb 11.6. and therefore God makes no couenant of reconciliation without faith. Againe since the beginning of the world there hath bin alwaies a distinction betweene man and man. This appeares in the very tenour of the words of the couenant made with our first parents, where God saith he will put difference betweene the seede of the woman and the seede of the serpent: meaning by the seede of the woman, Christ with all the elect whome the father hath giuen vnto him, who shall bruise the serpents head, and tread Satan vnder their feete.Rom. 16.20. And by the seede of the serpent he meaneth wicked men that liue & die in their sinnes, as S. Iohn saith,1. Ioh. 3.8. Gen 6.3. he that committeth sinne is of the deuil. And according to this distinction in times following was Abel receiued into the couenant, and Cain reiected: some were the sonnes of God in the daies of Noe, some the sonnes of men: In Abrahams family, Ismael is cast out, and the couenant established in Isaac:Gen. 1 [...].21. Rom. 6. Iacob is loued, Esau is hated. And this distinction in the families of Abraham, Isaac, and Iacob, Paul approoueth when he maketh some to be the children of the flesh, and some other the children of the promise. And againe, the Iewes a people of God in the couenant, the Gentiles no people. For Paul makes it a priuiledge of the Iewes to haue the adoption, and couenants, and the seruice of God,Rom. 9.3. [...] and the promises belonging vnto them: whereas he saith of the Ephesians that [Page 260] they were alients from the common wealth of Israel,Eph. 2.12. and were straungers from the couenants of promise, and had no hope, and were without Christ and without God in the world. And the same may be said of the whole bodie of the Gentiles excepting here and there a man, who were conuerted and became Proselytes. And this is manifest in that they wanted the word and the Sacraments, & teachers. And this saying of the prophet Ose, [...]om. 9 [...] [...]. I will call them my people which were not my people: and her belooued which was not beloued, is alleadged by Paul to prooue the calling of the Gentiles. Some doe alleadge to the contrarie, that when the couenant was made with our first parents, it was also in them made with al mankind, not one man excepted: & that the distinction and difference betweene man and man ariseth of their vnbeleefe and contempt of the couenant afterward. Ans. Indeed in the estate of Innocency Adam by creation receiued grace for himselfe and his posteritie: and in his fall he transgressed not onely for himselfe but for all his posteritie: but in receiuing of the couenant of grace it cannot be prooued that he receiued it for himselfe and for all mankind: nay the distinction betweene the seede of the woman and the seede of the serpent, mentioned in the very first giuing of the couenant, shewes the contrarie: for, if after the fall, all and euery part of mankinde were receiued into the couenant: then all men without restraint should be the seed of the woman, bruising the serpents head, and the serpent should haue no seede at all. And againe, all men can not be charged with vnbeleefe and contempt in respect of the Euangelicall couenant, but onely such persons as haue knowne it, or at the least heard of it. And therefore sundrie heads of the nations may be charged with vnbeleefe, as Cain, Cham, Iaphet, Ammon, Moab, Ismael, Esau, Madian, for they beeing neere to the fathers heard the promises concerning Christ, offered sacrifices, and obserued externall rites of the Church, but afterward fell away from the sincere worship of the true God to idolatrie and all manner of wickednesse, and became enemies of God and his people. But we plainely denie, that there was or could be the like vnbeleefe and contempt of Gods grace in their posteritie, which for the most part neuer so much as heard of any couenant: their ancetours indeauouring alwaies to burie and extinguish the memorie of that which they hated. It is obiected againe, that the couenant was made with Abraham and with all mankind after him,Gen. 18.22. Because, saith the Lord, thou hast obeyed my voice, in thy seede shall all the nations of the earth be blessed. Ans. Paul giues a double answer, first that the place must be vnderstood of many nations: secondly that it must bee vnderstood not of all nations in all ages, but of all nations of the last age of the world. For, saith he,Gal. 3.8. the scripture foreseeing that God would iustifie the Gentiles through faith, preached before the gospell vnto Abraham, saying, in the shall all thee nations be blessed. Well, to conclude this point, in the making of the couenant there must be a mutual consent of the parties on both sides, and beside the promise on Gods part, there m [...]st be also a restipulation on mans part; otherwise the couenant is not made. No [...]e then, it must needes followe that all vnbeleeuers contemning grace offered in Christ are out of the couenāt; as also such as neuer heard of it, for where there is no knowledge, there is no consent: and before the comming of C [...]ist [...] the greatest part of the world neuer knewe the Messias, nor heard [Page 261] of the couenant, as Paul saith to the learned Athenians,Act. 17 [...] 30. the time of this ignorance God regarded not; but nowe he admonisheth all men euery where to repent.
The foundation and ground worke of the couenant is Christ Iesus the Mediatour, in whome all the promises of God are yea and amen, and therefore he is called the angel of the conenant, Malac. 3.1. Isa. 49.8. and the couenant of the people to bee made with all nations in the last age. Now then that we may proceede at large to open the substance of the couenāt, we are in the next place to come to that part of the creede which concernes the second person in Trinitie, set downe in these wordes, And in Iesus Christ his onely sonne, &c. from which wordes to the very ende of the Creede, such points onely are laid downe as doe notably vnfolde the benefits and the matter of the couenant. Nowe the second person is described to vs by three things; first, his titles; secondly, his incarnation; thirdly, his twofold estate. His titles are in number foure. I. Iesus. II. Christ. III. his onely sonne. IIII. our Lord. His incarnation and his twofolde estate are set downe afterward.
To come to his titles, the first is Iesus, to which if we adde the clause, I beleeue, on this manner, I beleeue in Iesus &c. the article which wee nowe haue in hand will appeare to be most excellent; because it hath most notable promises annexed to it. When Peter confessed Christ to be the sonne of the liuing God, he answered,Math. 16.16. 1. Ioh. 4.15. vpon this rocke will I build my church, and the gates of hell shall not preuaile against it. And againe, He that confesseth that Christ is the sonne of God, God dwelleth in him, and he in God. And againe,Act. 10.43. To him giue all the prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes. Paul saith,Act. 16.31. Beleeue in the Lord Iesus and thou shalt be saued and all thy houshold. Thus then the confession in which we acknowledge that we beleeue in Iesus Christ, hath a promise of fellowship with God and of life euerlasting. But it may be obiected,1. Ioh. 4.2. that euery spirit (as S. Iohn saith) which confesseth that Iesus Christ is come in the flesh is of God. Nowe the deuil and all his angels and vnbeleeuers doe thus much: therefore why may not they also haue the benefit of this confession. Ans. By spirit in that place is neither meant angels nor mē, nor any creature, but the doctrine which teacheth that Iesus Christ is come in the flesh; & it is of God because it is holy and diuine and hath God to be the author of it. As for the deuill and his angels they can indeede confesse that Christ the sonne of God was made man, and a wicked man may teach the same; but vnto the confession whereunto is annexed a promise of eternall life, is required true faith, whereby wee doe not onely knowe and acknowledge this or that to be true in Christ, but also rest vpon him: which neither Satan nor wicked men can doe. And therefore by this confession the Church of God is distinguished from all other companies of men in the worlde which beleeueth not; as Panyms, hereticks, Atheists, turks, Iewes, & al other infidels.
This name Iesus, Math. 1 21. Luk. 1.31. was giuen to the sonne of God by the father, and brought from heauen by an angel vnto Ioseph and Marie: and on the day when hee was to be circumcised, as the manner was, this name was giuen vnto him by his parent [...] as they were commanded from the Lord by the Angel Gabriel. And therefore the name was not giuen by chance, or by the alone will of the [Page 262] parents, but by the most wise appointment of God himselfe.
The name in Hebrew is Iehosoua, and it is changed by the Grecians into Iesus which signifieth a Sauiour. And it may be called the proper name of Christ, signifying his office and both his natures, because he is both a perfect and absolute Sauiour, as also the alone Sauiour of man, because the worke of saluation is wholly and onely wrought by him, and no part thereof is reserued to any creature in heauen or in earth. As Peter saith,Act. 4.11. For among men there is no other name giuen vnder heauen whereby we may be saued but by the name of Iesus, And the author to the Hebrues saith,Heb. 7.25. That he is able perfectly to saue them that come vnto God by him, seeing he euer liueth to make intercession for them. If any shall obiect, that the promises of saluation are made to them which keepe the commandements: the answer is, that the lawe of God doth exact most absolute and perfect obedience, which can be found in no man but in Christ, who neuer sinned and therefore it is not giuen vnto vs nowe that we might by our selues fulfil it, and worke out our owne saluation, but that beeing condemned by it, wee might wholly depende on Christ for eternall life.1. Tim. 4.8. If any further alleadge, that such as walke according to the commandements of God, though their obedience be imperfect, yet they haue the promises of this life and of the life to come. The answer is, that they haue so indeede, yet not for their works, but according to their works which are the fruites of their faith, wherby they are ioyned to Christ, for whose merits onely they stand righteous and are acceptable before God. And whereas it is said by Peter,1. Pet. 3.21. that baptisme saueth vs, his meaning is not to signifie that there is any vertue in the water to wash away our sinnes and to sanctifie vs, but that it serues visibly to represent and confirme vnto vs the inward washing of our soules by the blood of Christ. It may further be said, that others haue beene Sauiours beside Christ as Iosuah the sonne of Nun, who for that cause is called by the same name with Christ.Heb. 4.8. Ans. Iosua after the death of Moses was appointed by God to be a guide to the children of Israel, which might defend them from their enemies and bring them to the land of Canaan: but this deliuerance was onely temporal, and that onely of one people. Nowe the Sonne of God is called Iesus, not because hee deliuereth the people of the Iewes onely, or because he saueth the bodies of men onely, but because he saueth both body and soule, not onely of the Iewes but also of the Gentiles, from hell, death, and damnation. And whereas Prophets and ministers of the word are called Sauiours; it is because they are the instruments of God to publish the doctrine of saluation which is powerfull in mens hearts,Obed. v. [...]1. 1. Tim. 4. [...]6. not by any vertue of theirs, but onely by the operation of the spirit of Christ. Lastly, it may bee obiected that the father and the holy Ghost are Sauiours, and therefore not onely the sonne. Ans. True it is, that in the worke of saluation all the three persons must bee ioyned together, and in no wise to bee seuered: the Father saueth, the Sonne saueth, the holy Ghost saueth: yet must we distinguish them in the manner of sauing: the father saueth by the Sonne; the Sonne saueth by paying the ransome and price of our saluation; the holy Ghost saueth by a particular applying of the ransome vnto men. Nowe therefore whereas the sonne paies the price of our redemption and not the Father or the Holy [Page 263] Ghost, therefore in this speciall respect he is called in Scriptures and intituled by the name of Iesus, and none but he.
By this which hath beene saide, the Papists are faultie two waies. First, that they giue too much to the name of Iesus: for they write in plaine tearmes,Thyrrh. de demon. thes. 567. 569. that the bare name it selfe beeing vsed hath great power and doth driue away deuils, though the parties that vse it be void of good affection: whereas indeed it hath no more vertue then other titles of God or Christ. Secondly, they are faultie that they giue too little to the thing signified. For Christ must either be our alone and whole Sauiour or no Sauiour. Now they make him but halfe a Sauiour, and they ioyne others with him as partners in the worke of saluation, when they teach, that with Christs merits must be ioyned our workes of grace in the matter of iustification, and with Christs satisfaction for the wrath of God, our satisfaction for the temporall punishment; and when they adde to Christs intercession the intercession and patronage of Saints, especially of the Virgin Marie, whome they call the Queene of heauen,Officium E. Mariae reform. à Pio 5. p [...]ntif. the mother of mercie, withall requesting her, that by the authoritie of a mother she would commaund her sonne. If this doctrine of theirs may stand, Christ can not be the onely Sauiour of mankinde, but euery man in part shall be Iesus to himselfe.
But let vs goe on yet further to search the special reason of the name, which is notably set downe by the Angel.Math. 1.21. Thou shalt (saith he) call his name Iesus, for he shall saue his people from their sinnes. In which words we may consider three points, I. Whome the Sonne of God shall saue. II. By what? III. From what? For the first, he shall saue his people, that is, the elect of the Iewes and Gentiles: and therefore he is called the Sauiour of his bodie. Eph 5.23. We must not here imagine that Christ is a Sauiour of all and euery man. For if that were true, then Christ should make satisfaction to Gods iustice for all and euery mans sinnes: and Gods iustice beeing fully satisfied he could not in iustice condemne any man: nay, all men should be blessed because satisfaction for sinne and the pardon of sinne depende one vpon an other inseparably. Againe, if Christ be an effectuall Sauiour of all and euery particular man, why is any man condemned? It will be saide, because they will not beleeue;Actus primae causae ordinat actum secund [...] causae. belike then mans will must ouerrule Gods will, whereas the common rule of diuines is, that the first cause ordereth the second.
The meanes of saluation by Christ are two: his merit, and his efficacie. His merit, in that by his obedience to the law and by his passion, he made a satisfaction for our sinnes, freed vs from death, and reconciled vs vnto God. Some may obiect, that the obedience and the passion of Christ beeing long agoe ended, can not be able to saue vs now: because that which he did 1500. yeares agoe may seeme to be vanished and come to nothing at this day. Ans. If Christs obedience be considered as an action, and his passion as a bare suffering, they are both ended long agoe: yet the value and price of thē before God is euerlasting: as in Adams fall the action of eating the forbidden fruit is ended, but the guilt of his transgression goes ouer all mankind, and continues still euen to this houre, and shall doe to the end of the world in those which shall be borne hereafter. The efficacie of Christ is, in that he giues his spirit to mortifie the corruption [Page 264] of our natures, that we may die vnto sinne and liue to righteousnesse, and haue true comfort in terrours of conscience and in the pangs of death.
The euils from which we are saued are our owne sinnes, in that Christ freeth vs from the guilt and the punishment and fault of them all, when wee beleeue.
Thus much for the meaning of this title Iesus. Nowe follow the vses which arise of it. First of all, whereas we are taught to make confession that the sonn [...] of God is Iesus, that is, a Sauiour; hence it must needes followe that wee are lost in our selues. And indeed before we can truly acknowledge that Christ is our Sauiour, this confession must needes goe before, that we are in truth, and therewithall doe feele our selues to bee miserable sinners vnder the wrath of God, vtterly lost in regard of our selues: for Christ came to saue that which was lost. Mat. 18.11. And when he talked with the woman of Cannan, he checked her & said, he was not sent,Mat. 15.24. but to the lost sheepe of the house of Israel. Christ Iesus came to poure oile into our woundes: Christ came to set them at libertie which are in prison: and to place them in freedome that are in bondage. Now a man cannot poure oile into a wound, before there be a wound, or before it be opened and we feele the smart of it. And how can wee be set at libertie by Christ, except we feele our selues to be in bondage, vnder hell, death, and damnation? When the Disciples of Christ were vpon the sea in a great tempest, they cried, Master, saue vs, we perish. Mat. 8.25. So no man can hartily say, I beleeue Iesus Christ to be my Sauiour, before he feele, that in himselfe he is vtterly lost and cast away without his helpe. But after that we perceiue our selues to be in danger and to be ouerwhelmed in the sea of the wrath of God, then we crie out with the disciples, Lord Iesus saue vs, we perish. Many protestants in these daies hold Christ to be their Sauiour, but it is onely formably from the teeth outward, and no further: for they were neuer touched with the sense of their spirituall miserie that they might say with Daniel, Shame and confusion belongeth vnto vs: and with the Publicane, I am a sinner, Lord be mercifull to me. And therefore the conclusion is this, that if we will haue Christ to be our Sauiour, we must first beleeue that in our selues we are vtterly lost; and so must that place be vnderstood where Christ saith, he is not sent, but to the lost sheep of the house of Israel, that is, to those which in their owne sense and feeling are lost in themselues.
Secondly, if Christ be a Sauiour, then we must acknowledge him to bee so. But howe shall we doe this? I answer, Thus: A man is taken to be a skilful Phisition by this, that many patients come vnto him, and seeke for helpe at his hands. And so should it be with Christ. But alas, the case is otherwise. Euery man can talke of Christ, but fewe acknowledge him to be a Sauiour, by seeking to him for their saluation, because they iudge themselues righteous, and feele not themselues to stand in need of the helpe of Christ. Nay which is more, If a man be knowne that can cure straunge diseases, men will seeke to him by sea and land, and sell both goods and landes to get helpe at his hands. Euen so, if men were perswaded that Christ were a perfect Sauiour, and that they were sicke and vtterly vnable to be saued without him, they would neuer rest nor be in quiet but seeke vnto him for his help, and crie with Dauid, [Page 265] O Lord, say vnto my soule that thou art my saluation. Psal. [...]5.3. The womā that was diseased with an issue of blood, came behinde our Sauiour Christ, and when shee had but touched him,Mat. 9.20. shee was healed. In the same maner, if we shal seeke to come to Christ, and doe but touch his pretious bodie and bloode by the hand of faith, the issues & the bleeding wounds of our soules shall be dried vp. When a man that had beene sicke eight and thirtie yeres was come to the poole of Bethesda, he was faine to lie there vncured;Ioh. 5.7. because when the angel troubled the water euermore some stept before him: but if we will seeke to Christ for the saluation of our soules, no man shall preuent vs or steppe before vs. And if we finde our selues to be so laden with the burden of our sinnes that we can not drawe neere vnto him, let vs then doe as the palsie man did:Mark. 2.4. he got foure men to carrie him on their shoulders to the place where Christ was: and when they could not by reason of the prease of people enter into the house, they opened the roofe and let him downe in his bed by cordes to Christ, that hee might be healed. And so let vs vse the helpe of such as be godly, that by their instructions and consolations they may as it were put to their shoulders, and by their praiers as with cordes bring vs to Christ, that we may receiue eternall saluation, beeing otherwise dead in sinne and subiect to damnation.
Lastly, whereas Ioseph and Marie gaue this name not at their owne pleasure, but at the appointment of God himselfe; this ministers a good instruction to all parents touching the naming of their children when they are baptised, that they are with care and deliberation to giue conuenient names vnto them, which may put them in minde of duties either to God or men. This is worthie of our obseruation, for many care not howe they name their children, yea it is at this day and euer hath beene, that some giue such names to them, as that at the very rehearsing thereof laughter ensueth. But this ought not to be so; for the name is giuen vnto children at the time of their baptisme in the presence of God, of his Church, and angels, euen then when they are to be entred into the Church of God and that in the name of the Father, the Sonne, and the holy ghost: therefore though we doe not place religion in titles, or names, yet neuerthelesse a wise & godly choice in this matter is to be had, that the names imposed may be in steade of instructions and admonitions to the parties named: and for this cause in the olde Testament names were giuen either by propheticall instinct, or according to the euent of things which came to passe about the time of the birth of children,Luk. 1.5.9. or they were borrowed from the holy ancetours, to put the posteritie in mind to follow their steps.
And thus much of the duties: Now followe the consolations that Gods Church & people r [...]ape from this, that the sonne of god is our Sauiour. Whē as all mankind was included vnder sin and condemnation, then the Lord had mercy vpon vs and gaue vnto man the couenant of grace in which he promised that his owne sonne should be our redeemer. This is a great and vnspeakable comfort, as may appeare in that the angels so greatly reioiced herein whē Christ was born, Behold, say they, I bring you tidings of great ioy that shall be to all the people, Luk. 2.10.11. that is, that vnto you is borne in the citie of Dauid a Sauiour which is Christ the lord. Now if they reioice thus exceedingly at Christs birth, who was not their Sauiour, because they stood not in need to be redeemed: then much [Page 266] more ought the Church of God to reioyce herein whome it doth principally concerne: and no maruel: for if we had wanted this blessed Sauiour, it had bin better to haue bin a bruit beast or any other cre [...]ture then a man; for the death of a beast is the ende of his woe, but the death of a man without a Sauiour is the beginning of endlesse miserie. Satan and his angels are fallen and haue no Sauiour, but when man was fallen, God of his mercie dealt not so with him, but gaue his owne sonne to restore him to a better estate, whereas he might as iustly haue damned all men for the fall of our first parents, as he did the wicked angels for theirs; for God is not bound to any creature: behold then a matter of vnspeakeable ioy: let vs therefore receiue and embrace Christ our Sauiour, flie to him for the pardon of all sinnes, and praise his name therefore.
Now we come to the second title of the sonne of God, whereby he is tearmed Christ: which title is as it were the surname of the second person as some doe thinke: yet according to the opinion of some others it is no name at all, but onely a meere appellation, as when in the like case a particular man is called a Duke or a King.Tertul. contra [...]ra [...]eam. Dan. 9.25. It is all one with Messiah in Hebrewe wherewith the redeemer was named in the old Testament, and both signifie annointed.
Among the Iewes before the comming of Christ three estates or orders of men were annointed with oile: First of all Kings, as Saul, Dauid, and the rest of the Kings of Iuda. Secondly, the priests that serued in the Tabernacle and Temple before the Lord when they were ordained, and as it were, installed into the priesthood, were annointed with oyle, as first of all Aaron and his sonnes, but afterward the high priests alone. Thirdly Prophets were thus annointed, as Elisha.
Nowe this legall annointing was a type and figure of the annointing of Christ: which was not with bodily oile, but by the spirit, and it was more excellent then all other annointings were. For Dauid saith, he was annointed with the oyle of gladnesse aboue all his fellowes, [...]sal. [...]5.7. signifying, that neither king, priest, nor prophet, was euer annointed in the same manner as he was.
Christs annointing is according to both his natures; for in what nature [...]e is a Mediatour, in the same he is annointed: but according to both his natures ioyntly he is a Mediatour: the godhead is no mediatour without the manhood, nor the manhood without the godhead: and therefore his annointing extends it selfe both to his godhead and to his manhood.
Christs annointing hath two parts, both of them figured by the annointing of the Iewes. The first is his consecration whereby he was set apart to do the office of a Mediatour betweene God and man: and therfore to be a king, a priest, a prophet: a king, to gather and withall to gouerne his Church and people: a priest, to make satisfaction and intercession for the sinnes of the elect: a prophet, to reueale and teach his people the will of God his father. And though it be true that Christ is set apart to the work of mediation as he is mediatour or as he is man: yet as he is God he doth designe and set himselfe apart to the same worke. For to designe the mediatour is a common action of the three persons, the father, the sonne [...] and the holy ghost: and yet considering the father is first in order, and th [...]refore hath the beginning of the action; for this cause he is said especially to designe, as when S. Iohn saith; Him [Page 267] hath God the father sealed. Ioh. 6.17.
The second part of Christs annointing is the powring out of the fulnesse of the spirit or grace into the manhood of Christ:Isai 61.1. and it was particularly figured by the holy oile. For first, that oile had no man but God alone to bee the author of it: so the most excellent and vnspeakeable graces of the manhood of Christ haue their beginning from the godhead of Christ. Againe, though the same oile was most precious,Exod. 30. yet was it compounded of earthly substances, as myrrhe, calamus, and Casia, and such like, to signifie, that the spirituall oile of grace whereof the manhood of Christ was as it were, a vessell or storehouse, did not consist of the essentiall properties of the godhead, as Eutiches and his followers in these daies imagine, but in certaine created gifts and qualities placed in his humaine nature: otherwise we should not haue any participation of them. Thirdly, the sweete sauour of the holy oile figured, that the riches of all grace with the effect thereof in the obedience of Christ, doth take away the noisome sent of our loathsome sinnes from the nosthrilles of God, and withal doth make our persons and al our actiōs acceptable vnto him as a sweete perfume, as Paul saith,2. Cor. 2.16, we are vnto God the sweete sauour of Christ, &c. And Christs death is for this cause tearmed a sacrifice of sweete smelling sauour.
And we must further vnderstand that the [...]e gifts of Christs manhood are not conferred in a small scantling or measure; for Iohn saith,Ioh. 3.34. God giueth the spirit not by measure; because the graces which are in Christ are farre more both in number and degree, then all men or angels haue or shall haue: though the good angels and the saints of God in heauen are very excellent creatures stored with manifold graces and gifts of God. For this cause Christ is called the head of man;1 Cor. 11.4. because he is euery way the most principal and glorious man that euer was. Yet for all this are not the gifts of Christs manhood infinite any way; because it is a creature and finite in nature, and therefore not capable of that which is infinite.
By Christs annointing the people of God reape great benefit &comfort, because they are to be partakers thereof. For this cause the oile wherewith he was annointed is called the oyle of gladnes, Psal. 45 [...]7. because the sweete sauour of it gladdeth the hearts of all his members, and brings the peace of God which passeth all vnderstanding.Psal. 133. [...]. The holy oyle poured vpon Aarons head came downe to his beard, and to the very skirts of his garments: and it signified that the spirituall oyle of grace was first of all poured vpon our head Christ Iesus, & from thence consequently deriued to al his members, that by that meanes he might be not onely annointed himselfe, but also our annointer.
Nowe the benefits which we receiue by his annointing are two. The first is, that all the elect when they are called to the profession of the Gospell of Christ, are in and by him set apart and made spirituall kings, priests, and prophets, as S. Iohn saith,Apoc. [...]6. He hath made vs kings and priests vnto his father. And S. Peter out of Ioel,Act. 2.17 [...]. I will poure (saith the Lord) my spirit vpon all flesh, and your sonnes and daughters shall prophesie.
The second benefit it, that all the faithfull receiue the same oile, that is, the same spirit of God in some little &conuenient measure which he receiued aboue measure, as Saint Iohn saith [...] 1. Ioh. [...].27. Psal. 10 [...].15 [...]. The annointing which ye haue receiued of him [Page 268] dwelleth in you and teacheth you all things: where by annointing is meant the holy Ghost. And hence it is, that men are called Christians of the name of Christ, that is, annointed with the same oyle wherewith Christ was annointed. And the holy oyle might not be giuen to a straunger, to signifie, that to haue the spirit of Christ, and to be guided by it, is peculiar to them that are Christs.Exod. 30.33. Now then let vs all lay these things to our hearts, and extoll the vnspeakable goodnesse of God that hath aduanced vs to the dignitie of kings, priests, prophets, before him, and hath giuen vs his spirit vnto vs to inable vs to be so indeede.
Now follow the duties which are to be learned hence. And first, whereas all Christians receiue annointing from the holy one Christ Iesus,1. Ioh. 2.20. Dan. 9.24. to become prophets in a sort, we must doe our endeauours, that the word of God may dwell plentifully in vs,Ioh. 5.39. [...]. and for that cause we must search the Scriptures, euen as hunters seeke for the game, and as men seeke for gold in the very mines of the earth. There is nothing more vnbeseeming a man, then grosse ignorance a Christian.Hebr. 5.12. Therefore the author of the epistle to the Hebrewes reprooues them, that whereas for the time they ought to haue bin teachers, they had need againe to be taught the first principles of the word of God.
Againe, that portion of knowledge which we haue receiued of God is further to be applied to the benefit and good of others: this is that most pretious baulme that on our parts should neuer be wanting to the heads of men.Psal. 141.5. And here euery man that is set ouer others must remember within the compasse of his calling and charge to instruct those that be vnder him so far forth as possibly he can. Gouernours of families must teach their children and seruants and their whole houshold the doctrine of true religion, that they may know the true God and walke in all his waies in doing righteousnes & iudgement. If housholders would make conscience of this their dutie, and in some sort and measure prepare their families against they come to the publike congregation, the ministers of the Gospel with greater comfort and farre mor [...] ease should performe their dutie: and see farre more fruit of their ministerie then now they doe. But whereas they neglect their dutie, falsly perswading themselues that it doth not belong to them at all to instruct others; it is the cause of ignorance both in townes and families, in masters themselues, in seruants and children and all. Lastly, by this we are admonished to take all occasions that possibly can be offered, mutually to edifie each other in knowledge,Is [...]. [...].3. saying among our selues (as it was foretolde of these times) Come, let vs goe vp to the mountaine of the Lord to the house of the God of Iacob, and he will teach vs his waies, and we will walke in his paths: and withall, wee should confirme each others, as Christ saith to Peter,1. Pet. 2.5. When thou art conuerted confirme thy brethren; and be readie at all times to render an account of our faith and religion euen before our enemies when we are iustly called so to do.
Secondly, because we are set apart in Christ, to become spirituall priests vnto God, we must therefore offer spirituall sacrifices acceptable vnto him: and they be in number seuen. The first is an affiance whereby we rest vpon God, as Dauid saith, [...]sa [...]. 4.5. Offer the sacrifice of righteousnesse and trust in the Lord. The second is wholly to subiect our selues to the ministerie of the Gospel, [Page 269] that we may be changed and conuerted by it, as Paul saith,Rom. 15.16. That he ministreth the Gospel to the Gentiles, that the offering vp of them might be acceptable, beeing sanctified by the holy Ghost. The third is, all manner of praiers and supplications made vnto God. Let my prayer, saith Dauid,Psal. 141.2. be directed in thy sight as incense, and the lifting vp of mine hands as an euening sacrifice. The fourth is praising and thanksgiuing vnto God.Heb. 13.15. Let vs by him offer the sacrifice of praise alwaies to God, that is, the fruit of the lippes which confesse his name. And in the Reuelation the golden vials full of odours are the praiers of the Saints.Rev. 5.8. The fifth is the reliefe of our poore brethren according to our abilitie, as Paul saith, [...]hil. 4.18. I was euen filled after that I had receiued of Epaphroditus that which came from you, an odour that smelleth sweete, a sacrifice pleasant and acceptable to God. The sixth is the deniall of our selues with a contrite and broken heart. The seuenth is,Psal. 51.19. to resigne our selues, bodies, and soules wholly to the seruice of God:Rom. 6.13. Set your selues (saith Paul) to God, as they that are aliue from the dead: and your members as weapons of righteousnesse vnto God. In which wordes he alludes to the manner of the olde Testament: when a man offred any sacrifice for himselfe, he brought the beast into the temple or tabernacle and set it before the altar, in token that he did resigne it vnto God: and so we for our parts must not giue our bodies & soules to become the instruments of sinne and satan, but we must haue them alwaies in read [...]nesse, freely presenting them vnto God that he may haue the whole disposition of them according to his good pleasure, to the honour and glorie of his name. Againe, in the whole burnt offering all was consumed and turned to smoke, no man hauing benefite of it, to signifie, that wee must giue our selues not in part but wholly to the seruice of God, euen to death if neede be. If this be so, miserable is the practise of such that giue vp their bodies and soules to liue in licentious wantonnesse, in the pleasures of their beastly sinnes, in idlenes. For they offer themselues a sacrifice, not to God but to the deuill.
Thirdly, considering we are annointed to be spirituall kings euen in this life, we must walke worthie so great a calling. That this may be so, first of all such as are gouernours set ouer others, must rule not according to their wills and pleasures, but in the Lord: withall, doing homage to their head and king Christ Iesus himselfe. Secondly, we must euery one of vs rule and beare sway euen as kings ouer our owne thoughts, wills, affections, ouer-mastering them as much as we possibly can by Gods word and spirit: withall, maintaining and proclaiming continuall warre against our corrupt natures, the deuill, and the world. And truly he which can beare rule ouer his owne heart, is a right king indeede: and hauing receiued some measure of grace to raigne ouer himselfe in this life, he shall raigne for euer with Christ in the life to come. As for such as are carried away with the swinge of their corruptions, hauing blindnes and ignorance to raigne in their minds, rebellion in their wils and affections, loosenes in their whole liues, they may carrie the outward forme and shew of Christians as long as they will, but indeede they are no spirituall kings but very bondmen: the strong man Satan keepes as yet the hold of their hearts, and as Lord and king holds vp his scepter there.
Lastly, seeing Christ is annointed with the most pretious baulme that euer [Page 270] was, and that for our sakes, he must be sweete and sauourie vnto vs, and all other things must be as vnsauorie drosse and dung in regard of him. We must in this case indeauour to say as the spouse of Christ doth:Cant. 1.2. Because of the sauour of the good oyntments, thy name is an oyntment poured out: therefore the virgins loue thee. Isai 11.3. O that we could sauour in the feare of God, that we might feele how all his garments smell of myrrhe, aloes, and cassia, comming forth of his iuorie pallaces vnto vs. Psal. 45.8. And because the holy oyntment of Christ is poured forth vpon all his members to make them sauorie and sweete in the presence of God, let vs make conscience of all manner of sinne, least by the poison and stinke thereof we infect not onely our selues, but all the creatures of God which we vse, yea heauen and earth it selfe. It stands not with equitie that after we haue beene embaulmed and sweetened by the pretious merits of Christ that we should make our selues two-footed swine, to returne to the mire of our old sinnes.
The coupling and combining of these two former titles together, contains the principall question of the whole Bible, which is, whether Iesus the sonne of Marie be Christ or no; as S. Iohn saith, These things are written, that ye might beleeue that Iesus is the Christ the Sonne of God, and that in beleeuing ye might haue life euerlasting. Ioh. 20.31. This conclusion was denied by the Iewes, but auouched and confirmed both by Christ and by his Apostles; and their principall argumēt was framed thus.A [...]t. 18.5. He which hath the true notes of Christ is the Messias or Christ indeede: but Iesus the Sonne of Marie hath the true notes of Christ: therefore Iesus is Christ. The proposition is opened at large in the prophesies of the old testament: the assumption is confirmed in the writings of the new testament: and the principall reasons of the confirmation are couched in the articles which concerne the second person. The conclusion follows, and is set down as I haue said, in the knitting together of the titles, Iesus and Christ.
Thus much of the second title: now follows the third, his onely Sonne: that is, the onely Sonne of the first person the Father. In this title we must consider two things: the first, that he is the Sonne of God: the second, that he is the onely Son of God. Touching the first, Christ is called the Sonne of God, because he was begottē of the Father. Now for the opening of this eternall generation, we must consider three points: the thing begotten, the manner of begetting, & the time. For the thing it selfe, it is Christ; who must be cōsidered two waies, as he is a sonne, & as he is God.Non [...] tamē [...]. As he is a son, he is not of himselfe, but the sonne of the father begotten of him: neuerthelesse as he is God, he is of himselfe neither begotten nor proceeding; for the essence or godhead of the father is of it selfe without all beginning: but the Godhead of the sonne is one and the same with the godhead of the father: because by what Godhead the father is God, by the same and no other the sonne is God: therefore the sonne, as he is God, he is God of himselfe without beginning euen as the father. Whereupon it followes, that the sonne is begotten of the father as he is a sonne, but not as he is God.
The manner of this generation is this. The sonne is begotten of the substance of the father not by any fluxe, as when water is deriued from the head of the spring to the chanell: nor by decision, as when a thing is cut in pieces: nor by propagation, as when a grift is transplanted into a new stocke: but by an vnspeakable [Page 271] communication of the whole essence or Godhead from the father to the sonne; in receiuing whereof the sonne doth no more diminish the maiestie or godhead of the father, then the light of one candle doth the light of the other from which it is taken. Whereupon the Councill of Nicene hath saide well, that the sonne is of the father as light of light not proceeding but begotten.
The time of this generation hath neither beginning, middle, or ende: and therefore it is eternall before all worlds: and it is a thing to be wondered at, that the father begetting and the sonne begotten are coeternall, and therefore equall in time.Prov. 8.24. Wisdome in the Prouerbs (which with one consent of all Diuines is said to be Christ) affirmeth that she was before the world was created, that is, from eternitie: for before the world was made there was nothing but eternitie. But it may be alleadged to the contrarie, that the saying of the father, This day haue I begotten thee, Isal 2.7. Act. 13.30,33. is expounded by Paul of the time of Christs resurrection. Ans. We must distinguish betweene generation it selfe, and the manifestation of it: and of the second must the place be vnderstood, which was indeed accomplished at the time of Christs resurrection in which he was mightily declared to be the sonne of God,Rom: 1.4. and though this be so, yet the generation it selfe may be eternall. If any man alleadge further that the person which begetteth must needs goe before the person begotten, the answer is, that there is a double prioritie; one of order, the other of time: now in the generation of creatures there is prioritie both of order and time; but in the generation of the second person in trinitie there is prioritie of order alone: the father beeing first, the sonne second, without prioritie of time: because they both in that respect are equall, and neither is before or after other: because the beeing or subsisting of the persons is not measured by time.
Hence it followeth necessarily, that Iesus Christ is true God: and the whole tenour of the Scriptures confirme it sufficiently: I. He is made equall to God the father,Phil. 2 6. Iob. 16 15. Num. 14 2 [...],27 1. [...]or. 10.9. Psal. 102.15. with Ioh. 1.3. who beeing in the forme of God thought it no robberie to be equall with God: againe, All things that the father hath are mine. The children of Israel are saide to haue tempted Iehouah: and Paul saith, that he whome they tempted was Christ. Iehouah founded the earth, and the same is saide of Christ. II. Christ the sonne of God is by name called God: Iesus Christ is very God and life eternall. 1. [...]ob. 5.20. III. The properties of the godhead are ascribed vnto him. He is eternall, because he was then when there was no creature.Ioh 1.1. and 8.58. In the beginning was the Word: and, before Abraham was I am. He is omnipresent, Where two or three are gathered together in my name, [...]here am I in the middest amongst them. Math. 18.20. & 26 Lastly he is omnipotent,Ioh. 5.17. What soeuer things the father doth, the same doth the sonne also. IV. The works of creation and preseruation are as well ascribed to the sonne as to the father. By him the father made the world, and he beareth vp all things by his mightie power: and miracles, which are works either aboue or against the order of nature peculiar to God, were done by Christ. V. Diuine worship is giuen to him: for he is adored, invocated, and beleeued in, as God the father.Phil. 2.10. To him is giuen a name, at which euery knee doth bow, of things in heauen, and things in earth, and things vnder the earth.
As for the reasons which be alleadged to the contrarie, they are of no moment. I. Obiect. The word of God can not be God: the sonne is the word of [Page 272] the father: therefore he is not God. Answ. The word is taken two waies: first for a sounding word standing of letters and syllables vttered either by God or by the creatures: now on this manner Christ is not the word of God. Secondly there is a substantiall word, which is of the substance of him whose word it is. And thus Christ is the word of God the father. And he is so tearmed, I. in respect of the father: for as reason and speach hath his beginning from the mind without any passion in the minde, so hath he beginning from the father. And as the speach is in the minde and the minde in the speach, so the father is in the sonne, and the sonne in the father. II. In respect of all creatures. The father doth all things by the sonne;Ioh. 1.1. He [...]. 1.3. Iob. 5.25. 2. [...]or. 13.3. Ioh. 17. by whose powerfull word the world was made, is now preserued and shall be abolished. III. In respect of the Church. For the father by him speakes vnto vs both in the outward ministerie of the word, and by the inward operation of the spirit: and againe we by him speake to the father.
II. It may be obiected thus, God hath no beginning from any other; Christ hath beginning from the father: therefore he is not God. Answ. Christ must be considered both in regard of his godhead and in regard of his person: in regard of his godhead he came not of any but is of himselfe, as well as the father is: yet in regard of his person he is from the father, who is a beginning to the rest of the persons, [...] both in respect of order (for the Scripture saith not; the holy Ghost, the Sonne, the Father: but the Father, the Sonne, the holy Ghost) as also in respect of the communication of the Godhead. And whereas it is said that God is of himselfe, if the name of God, be taken for the Godhead it selfe absolutely considered, it is true: but if it be taken for any particular person in the godhead, it is false. III. Ob. None is greater then God: but the father is greater then Christ, for so he saith,Ioh. 14. the father is greater then I. Ans. Christ there speakes of himselfe as he was a man abased in the forme of a seruant: in which respect he is lesse then the father, who neuer was incarnate and abased in our nature. And though Christ in respect of his nature assumed be inferiour to the father, yet doth it not hinder but that he may be equall to him, as he is the second person in trinitie, or as he is God by one and the same Godhead with the father. IV. Obiect. He that is made of God, this or that, is not God: but Christ is made God, as Paul saith, [...]. Cor. 1.30. Christ is made vnto vs wisdome, righteousnes, &c. Answ. Christ is said to be made, not because there was any beginning of his godhead, or any change or alteration in his person: but because in the eternall counsell of the father, he was set apart before all times to execute the office of a Mediatour, and was withall in time called, and as it were consecrated and ordained thereunto in his baptisme: he is made therefore in respect of his office, but not in respect of his person, or nature. V. Obiect. God hath no head, Christ hath an head, as Paul saith,1. Cor. 11.3. God is Christs head. Answ. God, that is, the father, is head of Christ, not as he is God simply, but as he is God incarnate, or made manifest in the flesh, and in respect of the office to which he willingly abased himselfe. VI. Obiect. He which giues vp his kingdome is not God, Christ giues vp his kingdome. Then, saith Paul, [...]. Cor. 15.24. shall be the ende, when he hath deliuered vp the kingdome to God euen the father. Answ. Christ is king two waies, as he is God, and as he is Mediatour: as he is God, he raignes eternally [Page 273] with the Father and the holy Ghost: but as he is Mediatour, in the ende of the world when all the companie of the Elect are gathered, his kingdome shall cease not simply but in respect of the outward manner of administration: for the execution of ciuill and ecclesiasticall functions shall cease. And whereas in the same place,vers. 28. it is saide that Christ shall be subiect vnto God eternally after the ende, it must be vnderstoode partly in regard of the assumed manhoode, partly in respect of his mysticall bodie the Church most neerely ioyned vnto him in heauen.Rom 8.29. Col. 1.1 [...]. VII. Obiect. The first borne of euery creature, and of many brethren, is a creature and not God: but Christ is the first borne of euery creature, and of many brethren. Answ. He is called the first borne by resemblance or allusion to the first borne in the old testament:Gen. 49.3. Deut. 2 [...].17. for as they were principall heires hauing double portions allowed them; and the chiefe or gouernours of the familie: so Christ is made heire of the world, and the head of Gods familie which is his church elected and adopted in him. And againe he is called the first borne of euery creature, because he was begotten of the substance of his father before any creature was made, and therefore it is not here saide that he was first created, but first begotten.
By the reasons which haue bin alleadged, as also by the insufficiencie of the contrarie arguments, it is more then manifest against all heretikes that Christ is very God. Yet to stoppe the mouths of all Atheists, and to satisfie all wauering and doubting minds, I will adde one reason further. The Gospel of Saint Iohn was chiefly penned for this end, to prooue the deitie of Christ: & among other arguments alleadged; this is one, that Christ gaue a resolute and a constant testimonie of himselfe, that he was the sonne of God, and very God. Now if any man shall say, that sundrie persons since the beginning of the world haue taken vpon them and that falsly, to be gods: I answer, that neuer any creature tooke this title and honour vpon him to be called God, but the fearefull iudgements of God were vpon him for it. In the estate of mans innocencie the deuill told our first parents that by eating the fruit of the tree of knowledge of good and euill, they should be as gods knowing good and euill: now, they beleeued him, and affected diuine honour, but what came of it? surely Adam with all his posteritie is shut vp for this very cause vnder eternall damnation. Herod likewise araied in royall apparell, and sitting on the iudgement seat, made an oration to the men of Tyre and Sidon, who gaue a shout, saying, the voyce of God, and not of man. Now because he tooke the glorie of God to himselfe, and did not returne it to him to whome it was due, immediately the angel of the Lord smote him. And so, if Christ had bin but a meere man, and not very god, as he auouched, vndoubtedly the hand of God would haue bin vpon him likewise for his confusion: but when he suffred for vs, and bare the punishment due for our sinnes, he most triumphed. And the iudgements of God were vpon Herod, Pontius Pilate, Caiphas, and vpon all those that were enemies to him, and to his Church afterward, and that partly in life and partly in death. Wherefore considering God cannot abide that his glorie should be giuen to any creature, and seeing for that cause he takes reuenge on all those that exalt themselues to be gods, it remaines that the testimony which Christ gaue of himselfe that he was God, is vnfallibly true, and without [Page 274] all question to be beleeued of vs. And to conclude, I would haue all the deuills in hell with the cursed order of Lucians, Porphyrians, and Atheists whatsoeuer to answer [...]his one point, how it could come to passe, that Christ by publishing the doctrine of the Gospel, that is as contrarie to mans reason, will, and affections, as water to fire, should winne almost the whole world to become his disciples, and to giue their liues for him, vnlesse he were God indeede, as he professed himselfe to be.
There be sundrie speciall reasons wherefore it was necessarie that Christ should be God. I. There is none which can be a Sauiour of bodie and soule but God.Isa. 4 [...].11. I euen I am the Lord, and besides me there is no Sauiour. And, I am the Lord the God from the land of Egipt, and thou shalt know no God but me: for there is no Sauiour beside me. Os [...] 13.4. II. There must be a proportion betweene the sinne of man and the punishment of sinne: now the sinne of man in respect of the offence of the maiestie of God is infinite, in that he is infinitely displeased with man for the breach of his law: therefore the punishment of sinne must be infinite: and hence it followeth, that he which suffereth the punishment beeing man, must withall be God, that the manhood by the power of the Godhead may be supported, that in suffering it may vanquish death, and make a sufficient satisfaction. III. He that must be a Sauiour, must be able first to deliuer men from the bondage of their spirituall enemies, namely sinne and Satan: secondly to restore the image of God lost by the fall of Adam, and to conferre righteousnes and life euerlasting: thirdly, to defend them from hel, death, damnation, the flesh, the deuill, the world: fourthly, to giue them full redemption from all their miseries both in bodie and soule, and to place them in eternall happines: all which none can doe, but he which is very God. IV. It was the pleasure of God, to shew his incomprehensible goodnes in this, that his grace should not onely be equal to our sinne, but also by many degrees goe beyond it. And therefore the first Adam beeing but a meere man, the second Adam must be both God and man: that as the second was more excellent then the first, so our comfort might be greater in our redemption by the second, then our miserie and discomfort was by the fall of the first.
Hitherto we haue shewed how Christ is the sonne of God: now let vs come to the second point, namely that he is the onely sonne of God. And he is so tearmed because he is the sonne of the father, in a speciall manner, so as nothing can be the sonne of God as he is. Angels indeede are tearmed the sonnes of God, but that is onely in respect of their creation:Iob 1. & all that beleeue in Christ are sonnes of God by adoption, beeing receiued into the familie of God which is his church by the merit of Christ, whereas by nature they were the children of wrath. Christ also as he is man (I say not his manhood which is a nature and no person) is the sonne of God by the grace of personal vnion, and not by nature or adoption. Lastly Christ as he is the second person in trinitie, th [...] eternall word of the father, coeternall and consubstantiall with him, is also the sonne of God. But how? neither by creation, nor adoption, nor by the vertue of personall vnion, but by nature; as he was begotten of the very substance of the father before all world: and therefore he is called the proper and onely begotten sonne of God.Ioh. [...].18. [...]om 8.32. It may be obiected on this manner. If the father beget [Page 275] the sonne, he doth it either willingly, or against his will: if willingly, thē the son is begotten by the free will of the father, and no sonne by nature. Ans. The father did communicate to the sonne his whole godhead willingly without cō straint, yet not by his will; and therfore he is the Sonne of the father by nature, not by will. It may be further said, that if Christ be the sonne of God by nature, as he is the essentiall word of the father, and by personall vnion as he is man, then is hee not one but two sonnes. Ans. As he is but one person, so is he but one sonne: yet not in one but in two respects: two respects make not two thinges, whereas one and the same thing not altered but still remaining one may admitte sundrie respects.
Thus much of the meaning of the third title: nowe followe the comforts which may be gathered hence. Whereas Christ Iesus is the sonne of God, it serues as a meanes to make miserable and wretched sinners that are by nature the children of wrath and damnation, to be the sonnes of God by adoption: as S. Iohn testifieth.Ioh. 1.11. Nowe what a benefit is this to be the childe of God, no tongue can expresse. Christ saith, Blessed are the peacemakers: but why are they blessed? for, saith he,Ma [...] 5.9. they shall be called the sonnes of God. Whereby he testifieth that the right of adoption is a most excellent priuiledge; & not without cause. For he which is the child of God, is spiritually allied to Christ, and to all the Saints and seruants of God both in heauen and earth, hauing his owne redeemer for his elder brother, and all his members as his brethren and sisters; yea if we be Gods adopted children, we are also heires, euen heires of God, and heires annexed with Christ.Rom. 8.17. Well, how great soeuer this prerogatiue is, yet few there be that rightly way it &consider of it. Children of noble mē & Princes heires are had in account and reputation of all men, they are the verie speach and wonder of the worlde. But it is a matter of no account to be the sonne of God and fellow-heire with Christ. The dearest seruants of God haue beene esteemed but as the offscouring of the worlde. And no maruaile, for they which are after the flesh, sauour the thinges of the flesh. Fewe men haue their vnderstandings inlightened to discerne of such spirituall things as these are, & therefore are they little or nothing regarded. A blinde man neuer seeing the sunne, is not brought to wonder at it: and earthly minded men neither seeing nor feeling what an excellent thing it is to bee the childe of God, cannot bee brought to seeke after it. But let all such as feare God enter into a serious consideration of the vnspeakeable goodnesse of God, comforting themselues in this, that God the father hath vouchsafed by his owne sonne to make them of the vassals of satan, to be his owne deere children.
Nowe followe the duties which are two. First, we beleeue that Iesus Christ who was to be the Sauiour of mankinde, must needs be God: what is the reason hereof? surely because no creature, no not all the creatures in heauen and earth were able to saue one man: so vile, wretched, and miserable is our estate by Adams fall. And therefore the sonne of God himselfe pitied our estate, and beeing king of heauen and earth, was faine to come from heauen, and lay downe his crowne and become a seruant, and taking vpon him our nature, was also faine to take vpon him our case and condition, and suffer death for our sinnes, which otherwise euery one of vs should haue suffered [Page 276] both in bodie and soule world without ende. To make this more plaine, let vs suppose that some one hath committed an offence against a prince; and the trespasse to be so grieuous, that no man can appease the kings wrath, saue only the kings onely sonne; and which is more, the kings sonne himselfe cannot release him, vnlesse hee suffer the punishment for him in his owne person, which is due vnto the malefactour. Nowe what is to be thought of this mans estate? surely all men will say that he is in a most miserable taking, and that his trespasse is notorious: and so it is with euery one of vs by nature, whatsoeuer we are. No man could saue our soules, no not all the angels in heauen, vnlesse the king of heauen and earth the onely sonne of God had come down from heauen and suffered for vs, bearing our punishment. Nowe the consideration of this must humble vs and make vs to cast downe our selues vnder the hand of God for our sinnes, and pray continually that the Lord would send some Moses or other which might smite the rockes of our hearts, that some teares of sorrowe and repentance might gush out for this our wofull miserie.
Secondly, whereas God the Father of Christ gaue his onley sonne to be our Sauiour, as we must be thankefull to God for all things, so especially for this great and vnspeakable benefit. Common blessings of God, as meat, drinke, health, wealth, and libertie, must at all times mooue vs to be thankeful; but this, that Christ Iesus the onely sonne of God, redeemed vs beeing vtterly lost, this I say, must be the maine point of all our thankfulnes: but alas, mens hearts are so frozen in the dreggs of their sinnes, that this dutie comes little in practise nowe adaies. When our Sauiour Christ clensed ten lepers, there was but one of them that returned to giue him thankes: and this is as true in the leprosie of the soule, for though saluation by Christ be offered vnto vs daily by Gods ministers, yet not one of tenne, nay scarse one of a thousand giues praise and thankes to God for it, because men take no delight in things which concerne the kingdome of heauen, they thinke not that they haue neede of saluation, neither do they feele any want of a Sauiour. But we for our parts must learne to say with Dauid,Psal. 116.12. What shall I render vnto the Lord for all his benefits? yea we are to practise that which Salomon saith,Prov. 23. [...]6. My sonne giue me thy heart: for we should giue vnto God both bodie and soule in token of our thankefulnesse for this wonderful blessing that he hath giuen his onely sonne to bee our Sauiour; and we are to hold this for trueth, that they which are not thankfull for it, let them say what they will, they haue no soundnes of grace or power of religion at the heart.
And thus much of the third title. The fourth and last title is in these wordes, our Lord. Christ Iesus the onely sonne of God is our Lord three waies: first by creation in that he made vs of nothing, when we were not: secondly he is our Lord in the right of redemption. In former times the custome hath bin when one is taken prisoner in the field, he that paies his raunsome shall becom alwaies after his Lord: so Christ when we were bondslaues vnder hell, death, and condemnation, paide the ransome of our redemption, and freed vs from the bondage of sinne and satan, and therfore in that respect he is our Lord. Thirdly he is the head of the Church (as the husband is the wiues head,) to rule and gouerne the same by his word and spirit. And therefore [Page 276] in that respect also Christ is our Lord.
And thus much for the meaning. Nowe followe the duties. And first of al, if Christ be our Soueraigne Lord, we must performe absolute obedience vnto him, that is, whatsoeuer he commandes vs, that must we doe. And I say, absolute obedience, because Magistrates, Masters, Rulers, and fathers may command, and must bee obeyed, yet not simply, but so farre foorth as that which they command doth agree with the word and commandement of God: but Christs will and word is righteousnesse it selfe, and therfore it is a rule and direction of all our actions whatsoeuer: and for this cause he must be absolutely obeyed. Thus he requires the obedience of the morall lawe: but why? because he is the Lord our god. Exod. 20. And in Malachie he saith, If I be your Lord where is my feare? Mal. 1.6. And againe, we must resigne both bodie and soule, heart, mind, wil, affections, and the course of our whole liues to be ruled by the will of Christ. He is Lord not onely of the bodie, but of the spirit and soule of man: he must therefore haue homage of both. As wee adore him by the knee of the bodie, so must the thoughts and the affections of our hearts haue their knees also to worship him, and to shewe their subiection to his commandements. As for such as doe hold him for their Lord in word, but in the meane season will not indeauour to shewe their loyaltie in all manner of obedience, they are indeede no better then starke rebels. Secondly, when by the hande of Christ straunge iudgements shall come to passe, as it is vsuall in all places continually; we must stay ourselues without murmuring or finding fault, because he is an absolute Lorde ouer all his creatures; all things are in his handes, and hee may doe with his owne whatsoeuer he will; and therefore wee must rather feare and tremble whensoeuer we see or heare of them: so Dauid saith,Psal. 119.120. I was dumbe and opened not my mouth because thou didst it. And againe, My flesh trembleth for feare of thee, and I am afraid of thy iudgements. 1. Cor. 10.26 [...] Thirdly before wee vse any of Gods creatures or ordinances, wee must sanctifie them by the direction of his word and by praier: the reason is this, because he is Lord ouer all, and therefore from his word we must fetch direction to teach vs whether we may vse them or not, and when and how they are to be vsed: and secondly we must pray to him, that he would giue vs libertie and grace to vse them aright in holy maner. Also we are so to vse the creatures and ordinances of God, as being alwaies readie to giue an account of our doings at the day of iudgement: for we vse that which is the Lords, not our owne; we are but stewards ouer them, and we must come to a reckoning for the stewardship. Hast thou learning? then imploy it to the glory of God, and the good of the Church: boast not of it as though it were thine owne. Hast thou any other gift or blessing of God, be it wisdome, strength, riches, honour, fauour, or whatsoeuer, then looke thou vse it so, as thou maist be alwaies readie to make a good account thereof vnto Christ. Lastly, euery one must in such manner lead his life in this world, that at the day of death hee may with cheerefulnes surrender and giue vp his soule into the handes of his Lord, and say with Steuen,Act. 7. Lord Iesus receiue my soule. For consider this with thy selfe, that thy soule is none of thine owne, but his who hath bought it with a price, and therefore thou must so order and keepe it as that thou maiest in good manner restore it into the hands of god at [Page 278] the ende of thy life. If a man should borrowe a thing of his neighbour, and afterward hurt it and make a spoile of it, he would be ashamed to bring it againe to the owner in that manner, and if he doe, the owner himselfe will not receiue it. Vngodly men in this life doe so staine their soules with sinne, that they can neuer be able willingly to giue them vp into the handes of God at the day of death: and if they would, yet God accepts them not, but casts them quite away. We must therefore labour so to liue in the world, that with a ioyfull heart at the day of death we may commend our soules into the handes of our Lord Christ Iesus, who gaue them vnto vs. This is a harde thing to bee done and he that will doe it truely, must first be assured of the pardon of his owne sinnes, which a man can neuer haue without true & vnfained faith and repentance: wherefore while we haue time, let vs purge and clense our soules and b [...]dies, that they may come home againe to God in good plight.
And here all gouernours must be put in mind that they haue an higher Lord, that they may not oppresse or deale hardly with their inferiours. This is Paul, reason,Eph. 6.9. Ye masters, saith he, doe the same things vnto your seruants, putting away threatning: and knowe that euen your master is also in heauen, neither is there respect of persons with him. Inferiours againe must remember to submit themselues to the authoritie of their gouernours, especially of magistrates. For they are set ouer vs by our soueraigne Lord and king Christ Iesus: as Paul saith,Rom. 13. [...]. Let euery soule be subiect to the higher powers. For there is no power but of God, and the powers that be ordained are of God. And againe,Eph. 6.5. Seruants be obedient to your Masters according to the flesh, with feare and trembling, in singlenes of your hearts, as vnto Christ.
The comfort which Gods Church may reape hence, is very great: for if Christ be the Lord of lords, and our Lord especially whome he hath created and redeemed, we neede not to feare what the deuil or wicked men can doe vnto vs. If Christ be on our side, who can be against vs? wee neede not feare them that can destroy the bodie and doe no more:Math. 10.28. but we must cast our feare on him that is Lord of body and soule, and can cast both to hell.
Thus much of the fourth title. Nowe followes Christs incarnation, in these wordes, Conceiued by the holy Ghost, borne of the Virgin Marie. And they containe in them one of the most principall points of the doctrine of godlines, as Paul saith, [...]. Tim. 3.16. Without controuersie great is the mysterie of godlinesse, which is, God is made manifest in the flesh, iustified in the spirit, &c. And that we may proceede in order, in handling them, I will first speake of the incarnation generally, and then after come to the parts thereof. In generall we are to propound fiue questions, the answering whereof will be very needefull to the better vnderstanding of the doctrine following.
The first question is, who was incarnate [...] or, made man? Answ. The second person in Trinitie, the sonne of God alone, as it is set downe in this article according to the Scripture. S. Iohn saith,Ioh. 1.14. The Word was made flesh: and the angel saith,Luk 1.35. The holy one which shall be borne of thee, shall be called the sonne of the most high. And Paul saith,Rom. 2.3. that Christ Iesus our Lord was made of the seede of Abraham according to the flesh. And there be sundrie reasons, why the second person should rather be incarnate then any other. I. By whom the father created [Page 279] all things, and man especially; by him man beeing fallen is to be redeemed, and as I may say recreated: now man was at the first created of the father by the sonne: and therefore to be redeemed by him. II. It was most conuenient, that he which is the essentiall image of the father, should take mans nature that he might restore the image of God lost and defaced in man,Heb. 1.3. Colo [...]. 1. but the second person is the essentiall image of the father, and therefore he alone must take mans nature. III. It was requisite that that person which was by nature the sonne of God, should be made the sonne of man, that we which are the sonnes of men, yea the sonnes of wrath, should againe by grace be made the sonnes of God: now the second person alone is the sonne of God by nature, not the Father, nor the holy Ghost.
As for the Father, he could not be incarnate. For to take flesh is to be sent of an other, but the Father can not be sent of any person, because he is from none. Againe, if the Father were incarnate, he should be father to him which is by nature God, and the sonne of a creature, namely the virgin Marie, which things can not well stand.
And the holy Ghost could not be incarnate [...] for then there should be more sonnes then one in the Trinitie, namely the second person the sonne of the father, and the third person the holy Ghost, the sonne of the virgin Marie.
It may be obiected to the contrarie on this manner: The whole diuine essence is incarnate, euery person in Trinitie is the whole diuine essence, therefore euery person is incarnate. Ans. The whole Godhead indeede is incarnate, yet not as it is absolutely considered, but so farre forth as it is restrained and limited to the person of the sonne; and to speake properly, the godhead it selfe is not incarnate, but the very person of the sonne subsisting in the Godhead. And though all the persons be one and the same essence, yet doe they really differ each from other in regard of the peculiar manner of subsisting: and therefore mans nature may be assumed of the second person, and be not assumed either of the father or of the holy Ghost; as in the like case the soule of man is wholly in the head and wholly in the feete, yea wholly in euery part: and yet the soule can not be said to vse reason in the feete or in any other part, but onely in the head.
Againe it may be alleadged, that the incarnation beeing an outward action of God to the creature, is not proper to the sonne. For the rule is, that all outward actions of God are common to all the persons in Trinitie equally. Ans. Inchoativè communis, termina ivè no [...]: sic scholastici. The incarnation stands of two actions, the first is the framing and creating of that manhood which was to be assumed by the Sonne, or Word of the father: and this action is common to all the three persons equally: the second is the limiting or the receiuing of it into the vnitie of any person, & in respect of this action, the worke of incarnation is peculiar to the Sonne. To this purpose Augustine speaketh,Aug. in E [...]ch. as Laur. c. [...]8. That creature (saith he) which the Virgin conceiued and brought forth, though it appertaine to the person of the sonne alone, yet was it made by the whole Trinitie: as when three men weaue one and the same garment, and the second onely weares it.
The second question is, what manner of man the sonne of God was made? Answ. He was made a proper or particular man, and a perfect or a very man. [Page 280] I say that he was a particular man, to shew that he tooke not vnto him the generall forme or idea of mans nature conceiued onely in minde, nor the common nature of man as it is existing in euery man: but the whole nature of mā, that is, both a bodie and a resonable soule, existing in one In vno indi [...]iduo. particular subiect. I say further that he was and is a true and perfect man, beeing in euerie thing that concernes mans nature like to Adam, Abraham, Dauid, and all other men, sauing onely in sinne. For first of all he had the substance of a true body and of a reasonable soule: secondly, the properties of body and soule: in the bodi [...], length, breadth, thicknesse, circumscription, &c. in the soule, the faculties of vnderstanding both simply and compounde: will, affections, as loue, hatred, desire, ioy, feare, &c. the powers also of hearing, feeling, seeing, smelling, tasting, moouing, growing, eating, digesting, sleeping, &c. Thirdly, hee tooke vnto him the infirmities of mans nature, which are certaine naturall defects or passions in bodie or minde, as to be hungrie, thirstie, wearie, sadde and sorrowfull,Ignorantia [...]e [...]ae priuationis non prauae dispositionis.ignorant of some things, angrie, to increase in stature, and wisdōe, and knowledge, &c. yet this which I say must be vnderstood with two caueats. The first is, that infirmities be either certaine vnblameable passions, or else such defects as are sinnes in themselues: nowe Christ takes the first onely, and not the second. Secondly, infirmities be either generall, or personall; generall [...] which appertaine to the whole nature of man, and are to be founde in euery man that comes of Adam: as to be borne vnlearned, and subiect to naturall affections, as sorrow, anger, &c, Personall, are such as appertaine to some particular men, and not to all, and arise of some priuate causes & particular iudgements of God, as to be borne a foole, to bee sicke of an ague, consumption, dropsie, plurisie, and such like diseases. Nowe the first sort bee in Christ, and not the second: for as he tooke not the person of any man [...] but onely mans nature, so was it sufficient for him to take vnto him the infirmities of mans nature, though he tooke not the priuate infirmities of any mans person. And the reason why Christ would put on not onely the substance and faculties of a true man, but also his infirmities, was; that he might shewe himselfe to be very man indeede, also that he might suffer for vs both in bodie and soule, and that he might giue vs an example of patience in bearing all manner of euill for Gds glory and the good of our neighbour.
Nowe the things which may bee alleadged to the contrarie for the infringing of the trueth of Christs manhoode, are of no moment. As first, because Christ appeared in the forme of a man in the olde testament, beeing no man:Gen. [...]8.9.13. therfore he did so at his comming in the newe testament: but the reason is not like. For Christ in the olde testament as the angel of his father in some speciall affaires, tooke vnto him the bodie of a man for some space of time; but he did not receiue it into the vnitie of his person; but laid it downe when the busines which he enterprised with men was ended. Nowe in the fulnesse of time he came from heauen, as the angel of the couenant, and for that cause he was to vnite into his owne person the nature of man, which thing was neuer done before. And when as Paul saith,Rom. 8.3. that Christ came in the similitude of sinnefull flesh, his meaning is not to signifie, that he was a man onely in resemblance and shewe; but to testifie, that beeing a true man which was [Page 281] indeede void of sinne, he was content to abase himselfe to that condition in which he became like to a miserable sinner in bearng the punishment for our sinne. For Paul doth not say that hee tooke vpon him the similitude of flesh simply as it is flesh, but of the flesh of sinne or sinnefull flesh.
The third question is, why the sonne of God must become man? Ans. There be sundrie reasons of this point, and the most principall are these. First of all it is a thing that greatly standes with the iustice of God, that in that nature in which God was offended, in the same should a satisfaction be made to God for sinne: nowe sinne was committed in mans nature: Adam sinned first and in him all his posteritie: therefore it is very necessarie that in mans nature there should bee a satisfaction made to Gods iustice, and for this cause the sonne of God must needes abase himselfe and become man for our sakes. Secondly, by the right of creation euery man is bound in conscience to fulfill euen the very rigour and extremitie of the morall lawe. But considering man is nowe fallen from his first estate and condition, therfore it was requisite that the Sonne of God should become man, that in mans nature he might fulfill all righteousnesse which the lawe doth exact at our handes. Thirdly, hee that is our redeemer must die for our sinnes; for there is no remission of sinnes without shedding of blood: but Christ as he is God cannot die. For no passion can befall the Godhead. Therefore it was needefull that he should become man, that in mans nature he might die and fully satisfie Gods iustice for mans offence. Lastly he that must make reconciliation betweene God and man, must be such an one as may make request or speake both to God and man. For a Mediatour is as it were a middle person making intercession betweene two other persons, the one offended the other offending. Therefore it is necessarie that Christ should not onely be God, to speake vnto the father for vs and to present our prayers vnto him; but also man, that God might speake to vs, and we to God by Christ. For howsoeuer before the fall, man could speak to God euen face to face, yet since the fall, such feare possesseth mans corrupt nature that he cannot abide the presence of God, but flyeth from it.
Nowe whereas I say that it was necessarie that the sonne of God for the causes before alleadged must become man; the necessitie must be vnderstood in respect of Gods will, and not in respect of his absolute power. For if it had so pleased God he was able to haue laid downe an other kind of way of mans redemption, then by the incarnation of the sonne of God:August. de Agone Christ. and he appointed no other way, because he would not.
Thus much of the Incarnation in generall. Nowe followe the duties which arise of it. And first we are taught hereby to come to Christ by faith, and with all our hearts to cleaue vnto him. Great is the deadnesse and sluggishnesse of mans nature: for skarse one of a thousand care for him, or seeke vnto him for righteousnesse and life euerlasting. But wee shoulde excite our selues euery way to drawe neare to him as much as possibly we may: for when he was incarnate, he came neere vnto vs by taking our nature vpon him, that wee againe whatsoeuer we are, might come neere vnto him by taking vnto vs his diuine nature. 2. Pet. 1.4. Againe, when Christ was incarnate, he was made bone of our bone, and flesh of our flesh; and therefore proportionally wee must [Page 282] labour to become bone of his bone, and flesh of his flesh: which we shall bee, when we are mystically vnited vnto him by faith, and borne anewe by his spirit. Moreouer Christ by his incarnation came downe from heauen to vs, that we being partakers of his grace might ascend vp to heauen by him. And thus we see how the meditation of Christs incarnation should be a spurre to prick vs forward still more and more to come to Christ.
Secondly, Christs incarnation must be a patterne vnto vs of a most wonderfull and straunge humilitie. For as Paul saith,Phil. 2.6.7. Being in the forme of God and thinking it no robberie to bee equall with God, made himselfe of no reputation, and tooke on him forme of a seruant: and humbled himselfe and became obedient to death, euen to the death of the crosse. Yea so farre forth he abased himselfe, that (as Dauid saith) he was a worme and no man. Psal. 22. And this teacheth vs to lay aside al selfe-loue and pride of heart, and to practise the duties of humility, as the Apostle exhorts the Philippians in the same place: and that shall we doe when we beginne to cast off that high opinion which euery man by nature conceiueth of himselfe, and become vile and base in our owne eies. Secure & drowsie protestants thinke themselues blessed, and say in their hearts as the Angel of the Church of Laodicea said,Rev. 3.17. I am rich & increased with goods, and haue need of nothing; whereas indeed they are most miserable and wretched, and poore, and naked, and blind. And the same fond opinion possesseth the mindes of our ignorant people, who chant it in the very same tune, saying, that God loues them, and that they loue God with al their hearts, and their neighbours as themselues: that they haue perfect faith in Christ, and euer had, not once so much as doubting of their saluation: that all is well with them, and that they are past all danger whatsoeuer, in the matter of their saluation, and therefore neede not take so much care for it. Thus yee may see howe men are commonly carried away with vaine and fond conceits of their owne excellencie. And truely so long as this ouerweening of our owne righteousnesse raignes in our hearts, let preachers speake and say what they will, we can neuer become followers of Christ in the practise of humilitie. Some will say peraduenture, that they neuer had any such opinion of their owne righteousnes; but I answere againe; that there was neuer yet any man descending of Adam, saue Christ; but he had this proud phantasie ruling and raigning in him, till such time as God gaue grace to chāge & alter his heart: & this inward pride the lesse we discern it the more it is, and the more we discerne it the lesse it is. Therefore though as yet thou see it not in thy selfe, yet labour both to see it & to feele it, & to striue against it, casting down thy selfe for thy own miserie after Christs own example, who being God abased himselfe to the condition of a miserable man. For thou shalt neuer be filled with the good things of god, till thou be emptied of selfe-loue and selfe-liking. For this cause let vs purge and emptie our selues of all conceit of our own righteousnes that god may fil our hearts with his grace.
Furthermore, the incarnation of Christ is the ground and foundation of all our comfort, as the names of Christ seruing to expresse the same doe testifie.Ge [...]. 49.10. I [...]akob in his last Testament saith,P. Galatin de [...]culti [...]hol veritas. l. 4 c. [...]. that the scepter shall not depart from Iudah in Shilo, that is, the Messias come. Nowe the name Shilo signifieth the tunicle or skinne that lappeth the infant in the mothers wombe, called by the Phisitians [Page 283] the secundine: and by a kind of figure it is put for the Sonne of God in the wombe of the virgine, made man. And Iob to comfort himselfe in his affliction saith,Goel. I knowe that my redeemer liueth. Nowe the word which he vseth to signifie his redeemer by, is verie emphaticall, for it signifieth a kinsman neere allied vnto him of his owne flesh that will restore him to life. And the Lord by the prophet Esay calleth Christ Immanuel, that is, God with vs: which name importeth very much, namely, that whereas by nature we haue lost our fellowshippe with God, because our sinnes are a wall of partition seuering vs from him:Isai 59.2. Colost 1.1 [...]. yet neuerthelesse the fame is restored to all that beleeue by the Mediatour Christ Iesus: because his diuine nature is coupled to mans nature, and so the word is made flesh. And this strait coniunction of two natures into one person, ioynes God to men and men to God: yea by Christ we are brought to God and haue free accesse vnto him, and againe in him we apprehend God and are made one with him.
And further whereas Christ beside our nature tooke our infirmities also, it is a wonderfull comfort vnto Gods Church: for it shewes, that he is not only a Sauiour, but also a very compassionate and pitiful Sauiour. As the holy Ghost saith,Heb. 2.17. In all thinges it became Christ to be like vnto his brethren, that hee might be mercifull and a faithfull high priest in things concerning God. Let a man be sicke of a grieuous disease, and let a friend come that hath beene troubled with the very same disease, he will presently shewe more compassion then twentie others: and so Christ hauing felt in his owne soule and bodie the anguish and the manifold perplexities that we feele in our temptations and afflictiōs, hath his bowels as it were yearning towards vs, euermore being prest and readie to releeue vs in all our miseries. In the daies of his flesh, he wept ouer Ierusalem when he sawe it a farre off, because shee continued in her olde sinnes, and did not knowe the time of her visitation: and no doubt, though now he be exalted in glorie in heauen, yet his compassion to his poore members vpon earth is no whit diminished.
Now we come to speake of the Incarnation more particularly: & the creed yet further expresseth it by two parts; the first is the conception of Christ in these words, Conceiued by the holy ghost: the second is his birth, in the words following, Borne of the virgine Marie.
The conception of Christ is set downe with his efficient cause, the Holy Ghost, as the angel said to Ioseph,Mat. 1.20. Feare not to take Marie for thy wife, for that which is conceiued in her is of the holy ghost. Here it may be demanded why the conception of Christ should be ascribed to the Holy Ghost alone, which is common to all the persons in Trinitie, as all other such actions are. Ans. It 1 is not done to exclude the Father or the Sonne himselfe from this worke: but to signifie that it comes of the free gift and grace of God (which commonly is tearmed by the holy ghost) that the manhood of Christ beeing but a creature,Augu [...]t. enci [...]. c. 37 39. 2 should be aduanced to this dignitie, that it should become a part of the Sonne of God. And againe, the Holy Ghost is the author of this conception in a speciall manner: for the father and the sonne did cause it by the holy Ghost from them both immediately.
In the conception of Christ we must obserue and consider three thinges. [Page 284] The framing of the manhood, the sanctifying of it, and the personall vnion of the manhood with the Godhead. And howsoeuer I distinguish these three for orders sake, yet must we know and remember, that they are all wrought at one and the same instant of time. For when the holy Ghost frames and sanctifies the manhood in the wombe of the Virgin; at the very same moment it is receiued into the vnitie of the second person.
In the framing of Christs manhood two things must be considered, the matter and the maner. The matter of his bodie was the very flesh and blood of the virgin Marie; otherwise he could not haue beene the sonne of Dauid, of Abraham, and Adam according to the flesh. As for his soule, it was not deriued from the soule of the virgin Marie as a part thereof, but it was made as the soules of all other men be, that is, of nothing, by the very power of God, and placed in the bodie: both of them from the first moment of their beeing, hauing their subsistance in the person of the sonne. And here we must take heed of two opinions: the first is of the Anabaptists, which holde, that the flesh of Christ came downe from heauen, and passed through the virgin Marie as through a pipe, without taking any substance from her: the places which they alleadge for the purpose are manifestly abused. For whereas Christ saith of himselfe that he descended from heauen, Ioh. 3.13. his speech must be vnderstoode in respect of his Godhead, which may be said in some sort to descend, in that it was made manifest in the manhood here vpon earth. And whereas Paul calleth him heauenly and the Lord from heauen, 1. Cor. 15. it is not in respect of the substance of his bodie, but in respect of the glorious qualities which he receiued after this resurrection. The other opinion is of the Papists, that hold the bread in the sacrament to be turned substantially into the bodie of Christ: which thing if it be true, then the bodie of Christ is made of bread kneaded and tempered by the hand of the baker, and not of the substance of the virgin Marie.
As for the manner of the making and framing of the humane nature of Christ, it was miraculous; not by generation according to the ordinarie course of nature, but by an extraordinary operation of the holy Ghost aboue nature: and for this cause, it is not within the compasse of mans reason either to conceiue or to expresse the manner and order of this conception. The Angel ascribes two actions to the holy Ghost in this great worke; the one to come vpon the virgin Marie; the other, to ouershadow her: Luk. 1.35. by the first is signified the extraordinarie worke of the holy Ghost in fashioning the humane nature of Christ, for so much the phrase Iud. 14.6. elsewhere importeth. The second signifieth, that the holy Ghost did as it were Act. 1.8. Luk. 24.49. cast a cloud ouer her, to teach vs, that we should not search ouer much into the mysterie of the Incarnation.
It may be obiected against this which hath bin said, that if Christ be in this manner conceiued by the holy Ghost, then the holy Ghost shall be father to Christ, and Christ his sonne. Answ. The reason is not good. For he that is a father is not a bare efficient cause, but one which in the effecting of any thing conferres the matter vnto it from himselfe, whereof it shall be made. Now the holy Ghost did not minister any matter vnto Christ from his own substance, but did onely as it were, take the masse and lumpe of mans nature from the bodie of the virgin Marie, and without ordinarie generation made it the bodie [Page 285] of Christ: as Basil saith,Serm. de S. nati [...]t. Christ was conceiued not of the substance, but of the power, not by any generation, but by the appointment and benediction of the holy Ghost.
The second point in the conception; is the sanctifying of that masse or lumpe which was to be the manhood of Christ. And that was done vpon speciall cause: first, that it might be ioyned to the person of the Sonne, which could not haue beene if it had beene defiled with sinne. Secondly, Christ was a Sauiour as he is both God and man: now then beeing man, if he had beene sinnefull himselfe, he could not haue saued others, but should haue stoode in neede of a Sauiour for himselfe.
This sanctification hath two parts: the first is, the stay and stoppage of the propagation of originall sinne, and of the guilt of Adams sinne; which was on this manner. God in the beginning set downe this order touching man, that what euill or defect soeuer he brought vpon himselfe, he should deriue the same to euery one of his posteritie begotten of him: and hereupon when any father begets his childe, he is in the roome of Adam, and conueies vnto it beside the nature of man the very guilt and corruption of nature. Now for the preuenting of this euill in Christ, God in great wisdome appointed that he should be conceiued by the holy Ghost without any manner of generation by man. And by this meanes he takes substance from the Virgin without the guilt and corruption of the substance. But it may further be obiected thus. All that be in Adam haue sinned in him: but Christ was in Adam as he is man: therefore he sinned in him. Ans. The proposition is false, vnlesse it be expounded on this manner: All that were in Adam haue sinned in him so be it they come of him by generation. Paul saith not, out of one man, but,Rom. 5.12. by one man sinne entred into the world, to shew, that man propagates his corruption to no more then he begets. Againe, Christ is in Adam not simply as other men are, but in some part: namely in respect of substance which he took from him, and not in respect of the propagation of the substance by ordinarie generation: other men are both from Adam and by Adam, but Christ is from him alone and not by him as a begetter or procreant cause. The second part of sanctification is the infusion of all purenesse and holinesse into the manhoode of Christ, so farre forth as was meete for the nature of a redeemer.
The duties to be learned hence are these: First, whereas Christ was sanctified in the wombe of the virgin Marie, we likewise must labour to be sanctified in our selues, following the commandement of God, Be ye holy as I am holy. S. Iohn saith, that he which hath hope to be with Christ in glorie in heauen,1. Ioh. 3.3. purifieth himselfe euen as he is pure: no doubt setting before himselfe the example of Christ as a patterne to follow in all his waies. And because our hearts are as it were seas of corruptions, we must daily cleanse our selues of them by little & little, following the practise of the poore begger that is alwaies peecing and mending, and day by day pulls away some ragges and puts better cloath in the roome. And if we shall continually indeauour our selues to cast off the remnants of corruption that hang so fast on, and make a supplie thereof by some new portions of Gods heauenly grace; we shall be vessells of honour sanctified and meete for the Lord, and prepared vnto euery good worke. [Page 286] Christ could not haue beene a fit Sauiour for vs vnlesse he had first of all bin sanctified: neither can we be fit members vnto him, vnlesse we be purged of our sinnes and in some measure truly sanctified.
The comfort which Gods people may reape of the sanctification of Christs manhood is great. For why was he sanctified? Surely if we marke it well, we shall finde it was for the good and benefit of his Elect. For Adam and Christ be two rootes as hath beene shewed. Adam by creation, first receiued Gods image, and after lost the same for himselfe and his posteritie. Now Christ to remooue the sinne of man is made the second Adam, and the roote and very head of all the Elect. His manhood was filled with holinesse aboue measure: that from thence as from a storehouse it might be deriued to all his members. And therefore by his most holy conception, our sinnefull birth and conception is sanctified, and his holinesse serues as a couer to hide our manifolde corruptions from the eyes of God. Yea it serues as a buckler to award the temptations of the deuill: for when he shall say to our hearts on this manner; no vncleane thing can enter into the kingdome of heauen; but thou by reason of the remnants of originall sinne art vncleane: therefore thou canst not enter into the kingdome of heauen: we returne our answer, saying, that Christs righteousnesse is our righteousnesse, seruing to make vs stand without blame or spot before God. And as Iacob put on Esaus garments that he might get his fathers blessing: so if by faith we doe put on the white garment of righteousnes of our elder brother Christ Iesus, and present our selues in it vnto our heauenly father, we shall obtaine his blessing which is eternall happines.
Now remaines the third and last part of the conception, which is the Vnion of the godhead and the manhood: cōcerning which, many points are particularly to be handled. The first is, what kinde of Vnion this is? Ans. In the Trinitie there be two sorts of vnions: vnion in nature, and vnion in person. Vnion in nature is, when two or moe things are ioyned and vnited into one nature, as the Father, the Sonne, the holy Ghost beeing and remaining three distinct persons, are one and the same in nature or Godhead. Vnion in person is, when two things are in that maner vnited, that they make but one person or subsistance: as a bodie created by God and a reasonable soule ioyned both togither make one particular man, as Peter, Paul, Iohn, &c. And this second, is the vnion whereof we intreat in this place: by which the second person in Trinitie the sonne of God did vnite vnto himselfe the humane nature, that is the bodie and soule of man: so as the Godhead of the Sonne and the manhood concurring togither made but one person.
The second point is, in what thing this vnion doth consist. Answ. It consists in this, that the second person the Sonne of God doth assume vnto it a manhood in such order, that it beeing voide of all personall being in it selfe, doth wholly and onely subsist in the same person. As the plant called Missell or Misselto hauing no roote of his owne,Visen. Matthiol. both growes and liues in the stocke or bodie of the Oke or some other tree: so the humane nature hauing no proper substance, is, as it were, ingrafted into the person of the sonne, and is wholly supported and sustained by it so as it should not be at all, if it were not sustained in that manner. And for the better vnderstanding of this point, we [Page 287] must consider, that there be foure degrees of the presence of God in his creatures. The first is his generall presence, and it may be called the presence of his prouidence, Act. 17 28. whereby he preserueth the substances of all creatures, and giueth vnto them to liue, mooue, and haue beeing: and this extendeth it selfe to all creatures good and bad. The second degree is the presence of grace, wherby he doth not onely preserue the substāces of all his creatures, but also giueth grace vnto it: & this agreeth to the Church & people of God vpon earth. The third degree is the presence of glorie peculiar to the Saints and angels in heauen: and this stands in three things, for God not onely preserues their substances, and giues them plentie of his grace, but also admits them into his glorious presence, so as they may behold his maiestie face to face. The fourth and last is that, whereby the Godhead of the sonne is present and dwells with and in the manhood, giuing vnto it in some part his owne subsistance. Wherby it comes to passe that this manhood assumed is proper to the sonne, and can not be the manhood of the Father, or of the holy Ghost, or of any creature whatsoeuer. And this is a thing so admirable and so vnspeakable, that among all the works of God there can not be found an other example hereof in all the world.
Hence it follows necessarily, that the manhood of Christ consisting of bodie and reasonable soule, is a nature onely and not a person: because it doth not subsist alone as other men, Peter, Paul, Iohn doe; but wholly depends on the person of the word, into the vnitie whereof it is receiued.
The third point is, in what order the diuine and humane nature of Christ are vnited togither. Ans. The common consent of Diuines is,Damas. l. 3. c 6. Cypr in symb. that, albeit all the parts of the manhood and the godhead of Christ be vnited at one instant: yet in respect of order he vnites vnto himselfe first and immediately the soule, and by the soule the bodie. And it seemes vnmeete that God beeing a most simple essence should immediately be ioyned to a compound bodie: and therefore it may well be saide that he is vnited vnto it by the more simple part of man, which is the soule. Againe the manhood of Christ is first and immediately ioyned to the person of the sonne himselfe, and by the person to the godhead of the sonne.
The fourth point is, whether there remaine any difference or diuersitie of the two natures after that the vnion is made. Answ. The two natures concurring make not the person of the sonne to be compounded properly, but onely by analogie: for as bodie and soule make one man, so God and man make one Christ: neither are they turned one into an other, the godhead into the manhood or the manhood into the godhead, as water was turned into wine at Cana in Galile: neither are they confused and mingled togither as meates in the stomacke: but they now are, and so remaine without composition, conuersion, or confusion, really distinct and that in three respects. First in regard of essence. For the godhead of Christ is the godhead and can not be the manhood: and againe, the manhood of Christ is the manhood and not the godhead. Secondly, they are distinguished in proprieties: the godhead is most wise, iust, mercifull, omnipotent: yea wisdom, iustice, mercie, and power it selfe: and so is not the manhood, neither can it be. Againe, Christ as he is God hath his will eternall and vncreated, which is all one with the will of the father and the [Page 288] holy Ghost. And as he is man he hath another will created in time, & placed in his reasonable soule: & this Christ signifieth when he saith, Not my will but thy will be done. Thirdly, they are distinct in their actions or operations; which though they goe togither inseparably in the worke of redemption: yet they must in no wise be confounded but distinguished as the natures themselues are. Christ saith of himselfe, I haue power to lay downe my life, and I haue power to take it vp againe: Ioh. 10.18. and hereby he shewes the distinction of operations in his two natures. For to lay downe his life is an action of the manhood, because the Godhead can not die: and to take it vp againe is the worke of the Godhead alone, which reunites the soule to the bodie after death.
The fifth and last point is, what ariseth of this vnion? Ans. By reason of this hypostatical vnion, though the godhead receiue nothing from the manhood, yet the manhood it selfe, which is assumed, is thereby perfected and enriched with vnspeakable dignitie. For first of all it is exalted aboue all creatures whatsoeuer, euen angels themselues, in that it hath subsistance in the second person in Trinitie. Secondly, togither with the godhead of the Sonne, it is adored and worshipped with diuine honour, as in like case the honour done to the King himselfe, redoundes to the crowne on his head. Thirdly by reason of this vnion, the godhead of Christ workes all things in the matter of our redemption, in and by the manhoode. And hereupon the flesh of Christ though it profit nothing of it selfe, yet by the vertue which it receiueth from that person to which it is ioyned, it is quickning flesh and the bread of life.
Againe from this vnion of two natures into one person, ariseth a kinde of speech or phrase peculiar to the Scriptures, called the communication of proprieties when the propertie of one nature is attributed to the whole person or to the other nature, as when Paul saith,Act. 20.28 [...] Cor. 2.8. Ioh. 3.13. that God shed his blood, that the Lord of glorie was crucified. And when Christ saith that he talking with Nichodemus was then in heauen.
The vse of the personall vnion is threefold. First it serues to shew the hainousnesse of our sinnes, and the greatnesse of our miserie. For it had not bene possible to make a satisfaction to Gods iustice in mans nature for the least offence, vnlesse the same nature had first of all beene neerely ioyned to the godhead of the sonne; that thereby it might be so farre forth supported and sustained that it might ouercome the wrath of God. Secondly it sets forth vnto vs the endlesse loue of God to man. For whereas by reason of Adams fall we were become the vilest of all creatures, except the deuill and his angels: by his mysticall coniunction, our nature is exalted to such an estate and condition as is farre aboue all creatures euen the angels themselues. Thirdly it is as it were the keye of all our comfort: for all sound comfort stands in happines, all happines is in fellowship with God, all fellowship with God is by Christ, who for this cause beeing very God, became very man, that he might reconcile man to God, and God to man.
Thus much of the conception of Christ: now followes his birth: whereby in the ordinarie time of trauell according to the course of nature he was brought forth into the world by the virgin Marie. [...]. [...].6. And it was the will of God, that Christ should not onely be conceiued, but also borne, and that after [Page 289] the manner of men, that he might be knowne to be very man indeede. In the birth we may consider foure things; the time, the place, the manner, the manifestation of it.
The time was in the last daies, toward the end of the 70. weekes of Daniel,Isai 2.2. Dan. 9.24. which are to be accounted from the ende of the captiuitie of Babylon, and make in all 490 yeares: or more plainly 3900 yeares and more from the beginning of the world,Gal. 4.4. and as Paul saith in the fulnesse of time. And the Euangelists haue noted of purpose the time to haue beene when Augustus Caesar taxed the Iewes and all nations vnder his dominions;Luk. 2.1. to signifie that Christ was borne at the very time foretold by Iaacob, when the crowne and scepter was taken from Iuda: and withall, to shew that his kingdome was not of this world. And it was the good pleasure of God that Christ should not be borne either later or sooner, but so many ages from the beginning of the world. And this consideration of the very time it selfe serues greatly for the confirmation of our faith. For thus may we reason with our selues: If God who in the beginning made a promise to our first parents concerning the seede of the woman, deferred it almost 4000 yeares, and yet at length accomplished the same to the very full: then no doubt God hauing promised the resurrection of the dead and life euerlasting, will in his good time bring them to passe, though as yet we see them not. And thus by the accomplishment of all things past, should we confirme our hope concerning things to come.
The place was not at Ierusalem nor Nazareth, nor any other citie, but onely a village of Iuda called Bethleem, that the prophesie of Micheas might be fulfilled, Thou Bethleem Ephrata art little to be among the thousands of Iuda, yet out of thee shall he come forth vnto me, that shalbe the ruler in Israel. And here we may obserue a memorable example of Gods prouidence which ouerruleth the proceedings of cruell tyrants, to the accomplishing of his owne will, they themselues for their parts intending nothing lesse. Augustus not so much as dreaming of the birth of the Messias, gaue commandement that euery man should goe to his owne citie to be taxed: and hereupon Ioseph and Marie take their iourney from Nazareth to Bethleem: which iourney God himselfe appointed and disposed to this ende, that the Messias might be borne in the place which he preordained and foretold by his Prophet.
The manner of Christs birth was very base and poore: for the place where he was borne was a stable, and the cradle where he lay was a cratch. And he willingly tooke vpon him this pouertie for sundrie causes. I. That the Scripture might be fulfilled, which saith, that he should be the shame and contempt of the people: Psal. 22.6, Isa. 53.2. and that he shall grow vp as a roote out of a drie ground and haue neither forme nor beautie. II. That he might afterward from this base condition be exalted euen in his manhoode to that rich and glorious estate in which he should manifest himselfe to be Lord of heauen and earth. III. He was borne in exceeding pouertie that he might shame the wise men of this world, who exceedingly esteeme of their riches, power, and glorie, perswading themselues that without such meanes no good thing can be done. And yet for all this they can not so much as reconcile one man to God by all their might & wealth: wheras Christ himselfe hath done the same both in pouertie [Page 290] and weaknesse; and can enlarge and preserue his kingdome without earthly helps. When he hung vpon the crosse the souldiers stript him of his garments: and beeing naked he brought that to passe which all the Monarchs of the earth in all their royalties could neuer haue performed. And whether Christ lie in the manger betweene the Oxe and the Asse, or in the pallace of the King, it matters not in regard of our saluation. IV. He came in this maner that there might be a difference betweene his first comming in the flesh and his last oomming to iudgement. In the first he came onely for this ende, not to make any outward alterations in the world, but to chaunge the conscience and to put in execution the worke of our spirituall redemption: and therefore he hath reserued the ouerturning of all earthly estates with the manifestation of his owne glorie to the latter. V. Lastly he was borne in a poore estate that he might procure true riches for vs in heauen: and withall, sanctifie vnto vs our pouertie vpon earth. As Paul saith, [...]. Cor. 8.9. Ye know the grace of our Lord Iesus Christ, that he beeing rich for your sakes became poore, that ye thorough his pouertie might be made rich. He was content to lie in the manger that we might rest in heauen.
This serues to teach vs to be content to beare any meane condition that the Lord shall send vpon vs: for this is the very estate of the sonne of God himselfe. And if for our cause he did not refuse the basest condition that euer was, why should we murmure at the same: for what is the best of vs but miserable sinners, and therfore vtterly vnworthie either to go or lie vpon the bare earth? and though we fare and lie better then our Lord himselfe, yet such is our daintinesse, we are not pleased therewith: whereas he for his part disdained not the manger of the Oxe. And if the Lord of heauen and earth comming into the world finde so little entertainment or fauour, we for our parts beeing his members, should willingly prepare our selues to take as hard measure at the hands of men.
Luk. 2.The last point is the manifestation of Christs birth that it might be known to the world. Where consider two circumstances, the first, to whome? namely to poore shepheards tending their flockes by night, and not to great or mightie men, louers of this world, nor to the priests at Ierusalem contemners of Gods grace; and that for two causes: one, because the shepheards were the fittest persons to publish the same at Bethlehem: the other, it was Gods pleasure to manifest that in the birth of Christ which Paul saith, [...]. Cor. 1.27. Not many wise men after the flesh, not many mightie, not many noble are called: but God hath chosen the foolish things of the world to confound the wise. The second is, by whome? by the angels of the Lord appearing in great glorie vnto the shepheards. For the priests of Ierusalem and the rulers of the Synagogues, to whome this o [...]fice did belong, held their peace: beeing blinded in their manifold errours & wicked waies.
The duties to be learned of the birth of Christ are these. First we are admonished hereby to magnifie and praise the name of God, saying with Mary, My soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour. And with Zacharie, Blessed be the Lord God of Israel for he hath visited and redeemed his people. And with the Angels of heauen, Glorie to God in the highest heauens. [Page 291] For in this birth is made manifest the wisdome, the truth, the iustice and mercy, and goodnesse of God towards vs, more then euer it was before: yea as Christ God and man, is more excellent then the first Adam created according to Gods owne image: and as the spirituall life is better then the naturall life, and as the eternall and most holy marriage of Christ the husband and his spouse the Church arising as it were out of the bloode that trickled out of his side, is more wonderfull then the creation of Eve of the rib of Adam: lastly, as it is a farre greater matter by death to ouercome death, and to turne it into eternal life, then to commaunde that to exist and be which was not before: so is the worke of redemption begunne in the birth of Christ more vnspeakable and admirable then the first creation of man. Hereupon not 6. cherubims as in the vision of Isaiah, not 24. elders as in the Apocalyps, but a great multitude of Angels like armies were heard to praise God at the birth of Christ, and no doubt the like sight was not seene since the beginning of the worlde. And the Angels by their example put vs in minde to consider aright of this benefit, and to praise God for it. But alas, this practise is very rare in this fruitlesse and barren age of the worlde; where sinne and iniquitie abounds, as may be seene by experience; for by an old custome we retaine still in the Church the feast of the natiuitie of Christ, so commonly called: which neuerthelesse is not spent in praising the name of God who hath sent his sonne from his owne bosome to be our redeemer, but contrariwise in rifling, dicing, carding, masking, mumming, and in all licentious libertie for the most part, as though it were some heathen feast of Ceres or Bacchus.
Secondly, Christ was conceiued and borne in bodily manner, that there might be a spirituall conception and birth of him in our hearts, as Paul saith,Gal. 4.19. My little children of whome I trauell till Christ he formed in you: and that is, when we are made newe creatures by Christ, and performe obedience to our creatour. When the people said to Christ that his mother and his brethren sought him, he answered,Mark. 13.35. He that doth the will of God is my brother, my sister, and mother. Therefore let vs goe with the sheapheards to Bethlehem, and finding our blessed Sauiour swadled and lying in the cratch, let vs bring him thence and make our owne hearts to be his cradle: that we may be able to say that we liue not, but Christ liues in vs: and let vs present vnto him our selues, our bodies & soules as the best gold, mirrhe, and frankincense that may be: and thus conceiuing him by faith, he remaining without chaunge, wee shall be chaunged into him and made bone of his bone and flesh of his flesh. The world, I know, neuer so much as dreameth of this kinde of conception and birth, for as Dauid saieth,Psal. 7.14. Men trauell with wickednesse, conceiue mischiefe, and bring forth a lie. And S. Iames saith,Iam. 1.14. Men are drawne away by their owne concupiscence, which when it hath conceiued bringeth forth sinne. And these are the ougly and monstrons birthes of these daies. But let vs, I pray you, contrariwise waile and mourne for the barrennes of our hearts that doe so little conceiue the grace of Christ in heart, and bring it forth in action. The mother of Christ vndoubtedly was a blessed woman: but if shee had not as well conceiued Christ in her heart, as shee did in her wombe, shee had not bin saued; and no more can wee, vnlesse doe the same.
[Page 292]The birth of Christ to them that haue touched hearts, is the comfort of cō forts, and the sweetest balme or confection that euer was. Behold say the Angel to the she [...]pheards, we bring tidings of great ioy that shall be to all people: but wherein standes the ioy? they adde further, vnto you this daie is borne in the citi [...] of Dauid a S [...]uiour, which is Christ the Lord. [...] 10. And no maruel: for in that birth is manifested the good will of God to man, and by it we haue peace, first with God, secondly with our selues in conscience, thirdly with the good Angels of God, fourthly with our enemies: lastly with al the creatures. For this cause the Angels sang, Peace on earth, good will towards men.
In the last place the Creede notes vnto vs the parent or mother of Christ, the Virgine Mary. And here at the verie first it may be demanded, howe hee could haue either father or mother; because he was figured by Melchisedech who had neither father nor mother. [...]. 3. Ans. Melchisedech is said to be without father and mother, not because he had none at all. For according to the ancient and receiued opinion, [...] ep [...]st ad [...]. it is very likely that he was Sem the sonne of Noe: but because where hee is mentioned vnder this name of Melchisedech in the 14. chapter of Genes. there is no mention made of Father or Mother: and so Christ in some sort is without father or mother:Ma [...]. 13.55. [...]o [...]. 1 45. & 6. [...]2. Luk 4.22. as he is man he hath no father, as he is God he hath no mother. And whereas Christ is called the sonne of Ioseph, it was not because hee was begotten of him, but because Ioseph was his reputed father: or, which is more, because he was a legall father, namely according to the Iewes lawes: in that (as sundrie diuines think) he was the next of his kin, and therefore to succeede him as his lawfull heire.
Mary became the mother of Christ by a kind of calling thereto, which was by an extraordinarie message of an angel concerning the conception & birth of Christ in and by her: to which calling and message shee condescended, saying, Behold the handmaid of the Lord, be it vnto me according to thy worde. And hereupon she conceiued by the holy ghost. This being so it is more then sensles folly to turne the salutatiō of the angel, Haile freely beloued &c. into a praier. For it is as much as if we should stil call her to become a mother of Christ.
And shee must be held to be the mother of whole Christ God and man: & therfore the ancient Church hath called the mother of God: yet not the mother of the godhead.
Furthermore the mother of Christ is described by her qualitie, a virgin, & and by her name Mary. Shee was a virgine, first that Christ might be conceiued without sinne and be a perfect Sauiour: secondly, that the saying of the prophet Esay might be fulfilled, [...]sal. 7.22. Behold a virgine shall conceiue & beare a sonne: according as it was foretold by God in the first giuing of the promise, the seede of the woman, not the seede of the man, shall bruise the serpents heade. Nowe the Iewes to elude the most pregnant testimonie of the prophet, saie, that Alma signifies not a virgin, but a young woman which hath knowne a man. But this is indeede a forgerie. For Esay there speakes of an extraordinary worke of God aboue nature, whereas for a woman hauing knowne man to conceiue, is no wonder. And the word Alma, [...] through the whole bible is taken for a virgin, as by a particular search will appeare.
As Ma [...]ie conceiued a virgin, so it may be well thought that shee continued [Page 293] a virgine to the ende, though wee make it no article of our faith.Ioh. 19.27. When Christ was vpon the crosse, h [...]e commended his mother to the custodie of Iohn; which probably argueth, that she had no child to whose care and keeping shee might be cōmēded. And though Christ be called her first born, yet doth it not followe that shee had any child after him: for as that is called last after which there is none, so that is called the first before which there was none.Epiph. l. 2.10. [...] And as for Ioseph, when he was espoused to Marie, he was a man of eightie yeares old.
And here we haue occasion to praise the wisdome of God, in the forming of man. The first man Adam was borne of no man; but immediately created of God: the second, that is Eve, is formed not of a woman, but of a man alone: the third & all after, begotten both of womā & man: the fourth, that is, Christ, God and man, not of no man as Adam, not of no woman as Eve; not of man and woman as we: but after a newe manner, of a woman without a man hee is conceiued and borne.
And hereupon our dutie is not to despise, but highly to reuerence the virgin Marie, as being the mother of the sonne God, Luk. 1.4 [...]. a prophetisse vpon earth, a Saint in heauen. And we do willingly condescend to giue her honour three waies, first by thanksgiuing to God for her, secondly by a reuerent estimation of her, thirdly by imitation of her excellent vertues: yet farre be it from vs to adore her with diuine honour, by praier to cal vpon her, as though shee knew our hearts, and heard our requests, and to place her in heauen as a queene aboue the sonne of God.
The name of the mother of Christ is added, to shewe that he came of the linage of Dauid, and that therefore he was the true Messias before spoken of. It may be obiected, that both Mathew and Luke sets downe the genealogie of Ioseph, of whom Christ was not. Ans. Mathew sets downe indeede in Christs genealogie, the natural descent of Ioseph, the husband of Marie, hauing Iaacob for his naturall father: but Luke taking another course, propounds the natural descent of Marie the mother of Christ: and when he saith that Ioseph was the sonne of Eli, he meanes of a legall sonne. For sonnes and daughters in law, are called sonnes and daughters to their fathers and mothers in law: Mary her selfe and not Ioseph, being the naturall daughter of Eli. And whereas Luke doth not plainely say, that Marie was the daughter of Eli, but puts Ioseph the sonne in lawe in her roome,Aphric. apud [...]useb. [...] l. 4 c. 15. the reason hereof may bee, because it was the maner of the Iewes to account and continue their genealogies in the male and not in the female sexe, the man beeing the head of the familie, and not the woman. And though Ruth, and Rahab, and other women be mentioned by Matthew, yet that is onely by the way: for they make no degrees herein. Againe it may be further demanded, howe Christ could come of Dauid by Salomon, as Mathew saith, and by Nathan as Luke saith; they twaine being two distinct sonnes of Dauid. Ans. By vertue of the lawe, whereby the brother was bound to raise vp seed to his brother: there was a double descent in vse among the Iewes, the one was naturall, the other legall. Naturall, when one man descended of another by generation,Deut. 25. as the child from the naturall father, Legall, when a man not begotten of another, yet did succeede him in his inheritance; [Page 294] and thus Salathiel is the naturall sonne of Neri, and the legall sonne of Iechonias.M [...]t 1.12. & Luk. 3.17. Nowe Saint Luke setts downe the naturall descent of Christ from Dauid by Nathan, and Saint Mathewe the other descent, which is legall, by Salomon; whome Christ succeeded in the right of the kingdome, beeing borne the King of the Iewes: none that could possibly be named, hauing more right to it, then he.
By this descent of Christ wee haue occasion to consider, that Christ was euen in his birth the most excellent and noble man that euer was, descending o [...] the eternall father as he is the sonne of God, and as he is man, descending of the Patriarks, and of the renowmed kings of Iudah. And this his nobilitie hee conuaies in part to his members, in that he makes them the sonnes of God, a royall priesthood, and a peculiar people to himselfe: inriching them also with the reuenewes of the whole worlde, and with title and right to the kingdome of glorie in heauen, as their inheritance.
And withall, Christ beeing the liuely patterne of true nobilitie, by his example men of blood are taught not to stand so much on their pedigree, and their ancetours, as though nobilitie stood in this, that man descends of man: but to labour with all that they may be the sonnes and daughters of God by regeneration in Christ. This indeede is the ornament of the blood, the best part in the noble mans skutchin, and the finest flowre in his garland. And though a man bee neuer so noble or great an estate, yet if he be not a repentant sinner, he is base and vile, and his nobilitie stinkes in the nosthrils of god. Christ in his genealogie doth not so much as vouchsafe to name those his ancetours that ruled wickedly; and hereupon Saint Mathewe omitteth three kings of Iudah, Achaziah, Ioas, and Amaziah: whereas neuerthelesse hainous offendours that repented are mentioned, as Ruth, & Thamar, and Bathshabe.
Thus much of the incarnation of Christ: nowe followeth the third and last point which is to be considered in the description of Christ, namely, the estate of Christ after his birth, which is two-fold, the estate of humiliation, and the estate of exaltation.
The estate of humiliation, is the condition of Christ the Mediatour, in which he abased himselfe euen to the death of the crosse, that by that meanes he might performe the office of a priest in making satisfaction to the iustice of his father.
This estate agrees to the whole person of Christ according to both natures. For first of al his manhood was abased and humbled, in that it was made subiect to the infirmities of mans nature, as also to the miseries and punishments which were due vnto man for sinne. Secondly, his Godhead was abased; not as it is considered in it selfe. For so it admits no alteration or chaunge. But in respect of the flesh or manhood assumed; vnder the which as vnder a vaile, the Godhead lay hid from the first moment of the incarnation to the time of his resurrection, without any great manifestation of his power & maiestie therein.
The order of these two estates must be marked. First is the estate of humiliation, and then in the second place followes the estate of exaltatiō. As Christ saith of himselfe, [...]uk. 1 [...].26. O fooles, & slow of heart to beleeue, &c. ought not Christ to haue [Page 295] suffered these things and to enter into his glorie. And here we for our parts must learne a lesson. The same which was true in Christ the head, must be verified in all his members; they must all haue their two-fold estate: first in this life the estate of humiliation: secondly after this life the estate of glorie. And as Christ first entred into the state of his humiliation, and then into glorie: so it is with his members, first they must be abased in this life, and secondly exalted in the world to come. He that will raigne with Christ and be exalted, must first suffer with him, and be humbled: he that will weare the crowne of glorie, must weare first a crowne of thornes: [...]ev. 15. [...]. they that will haue all teares wiped from their eyes, must here first in this life shedde them. And the children of God before they can sing the song of Moses, and of the seruants of God, and of the lambe, must first swimme through the sea of burning glasse: whereby it is signified, that those which after this life would sing songs of praises to Christ, must in this life be cast into a sea of miserie. And if this be true, then we may heare learne, that it is a wretched case for a man in this life to haue perpetuall ease, rest, and quietnes both in bodie & soule, goods, & good name: for we see by Christs example, that through aduersitie we must come to happines: and if a man would haue rest and peace in the life to come, then in this life he must looke for trouble, persecution, and sorrow. Indeede in the iudgement of the world, they are blessed that alwaies liue at rest; but before God they are most miserable, and (as oxen which are made fatte in the best pasture) readie for the slaughterhouse euery day. Secondly, here is an excellent consolation for those which professe the Gospel of Christ; in the time of trouble and persecution they must reioyce, because the state of humiliation in this life is a signe that they are in the plaine and right way to saluation and glorie. A man is to take his iourney into a farre countrey, and inquiring for the way, it is told him that there are many plaine waies; but the straight and right way is by woods, and hills, and mountaines, and great daungers: now when he is trauailing, and comes into those places, he gathereth certenly that he is in the right way: so the childe of God that is going to the kingdome of heauen, though there be many waies to walke in, yet he knowes that there is but one right way, which is very straight and narrowe, full of trouble, sorrowe, and persecution: full of all manner of crosses and afflictions: and when in this life he is persecuted and afflicted for good causes, whether in bodie or in minde, if he be content to beare his crosse, it argueth plainely that he is in the right way vnto saluation:Act. 14 [...]. for through many afflictions we must enter into the kingdome of heauen.
The humiliation of Christ is first of all set downe in the Creede generally, and secondly by his parts or degrees. Generally, in these words, Suffered vnder Pontius Pilate. Where we must consider two things; the Passion it selfe, and vnder whome it was. For the first, that we may the better conceiue the passion in his owne nature, seuen speciall points must be opened. I. The cause efficient. The principall cause of the passion, as it is the price of our redemption, was the decree and prouidence of God; as Peter saith expressely that Christ was deliuered by the determinate counsell and foreknowledge of God.Act. 2 2 [...]. The impulsiue cause that mooued God to worke our saluation by this meanes, [Page 296] was nothing in man (for al mankinde was shut vp vnder vnbeleefe, and therefore vnable to procure the least fauour at Gods hand) but the will and good pleasure of God within himselfe. The instruments which the Lord vsed in this busines, were the wicked Iewes and Gentiles, and the deuill himselfe; by whome he brought to passe the most admirable worke of redemption, euen then when they according to their kind did nothing els but practise wickednes and malice against Christ. II. The matter of the passion, is the whole malediction or curse of the Law, containing in it all manner of aduersities and miseries both of bodie and minde. All which may be reduced to three heads, the temptations of Christ, his ignominies and slaunders, his manifolde sorrowes and griefes, especially those which stand in the apprehension of the vnsupportable wrath of God. III. The forme of the passion, is that excellent and meritorious satisfaction which in suffering Christ made vnto his father for mans sinne. We doe not rightly consider of the passion, if we conceiue [...] to be a bare and naked suffering of punishment, but withall we must conceiue it as a propitiation or a meanes satisfactorie to Gods iustice. The passion considered as a passion, ministers no comfort: but all our ioy and reioycing stands in this, that by faith we apprehend it as it is a satisfaction or a meanes of reconciliation for our offences. In this very point standes the dignitie of the passion, whereby it differs from all other sufferings of men whatsoeuer. Therefore most damnable and wicked is the opinion of the papists, who besides the alone passion of Christ, maintaine workes of satisfaction, partly of their owne, and partly of the Saints departed: which they adde to the passion as an appendance thereof. IV. The ende of the passion is, that God might bring to passe a worke in which he might more fully manifest his iustice and mercie, then he did in the creation, and that is the reconciliation betweene God and man. And here remember with the passion to ioyne the actiue obedience of Christ in fulfilling the law: for Christ in suffering obeyed, and in obeying suffered. And they must be ioyntly conceiued together for this cause. In reconciliation with God, two things are required: the remoouing of sinne in regard of the guilt, of the fault, and the punishment, and the conferring or giuing of righteousnes. Nowe the passion of Christ considered apart from his legall obedience,Nō peccator. only takes away the guilt and punishment, frees man from death; and makes him of a sinner to be no sinner: and that he may be fully reconciled to God, [...]. Iustus. and accepted as righteous to life euerlasting, the legall obedience of Christ must also be imputed. And therfore in the Scriptures, where all our redemption is ascribed to the death and passion of Christ, this very obedience which standes in the perfect loue of God and man must be included and not excluded. V. The time of the passion was from the very birth of Christ to his resurrection: yet so, as the beginnings onely of his sufferings were in the course of his life, and the accomplishment thereof to the very full vpon the crosse. VI. The person that suffered was the sonne of God himselfe: concerning whome in this case two questions must be resolued. The first; how can it stand with Gods iustice [...] to lay punishment vpon the most righteous man that euer was, and that for grieuous sinners: considering that tyrants themselues will not doe so. Ans. In the passion, Christ must not be considered [Page 297] as a priuate person: for then it could not stand with equitie that hee should be plagued and punished for our offences; but as one in the eternal counsell of God set apart to be a publike suretie or pledge for vs,Hebr. 7.22. to suffer and performe those things which we in our persons should haue suffered and performed. For this cause God the father is said to giue his sonne vnto vs, and the sonne again to giue his life for his friends.Ioh. 3.16. & 15.13. The [...]econd question is, how by the short and temporary death of the sonne of God, any man can possibly bee freed from eternall death and damnation, which is due vnto him for the least sinne. Ans. When we say that the sonne of God suffered, it must be vnderstood with distinction of the natures of Christ not in respect of the Godhead, but in respect of the assumed manhood: yet neuerthelesse the passion is to be ascribed to the whole person of Christ God and man: and from the dignitie of the person which suffered, ariseth the dignitie & excellencie of the passion, wherby it is made in value and price, to counteruaile euerlasting damnation. For when as the sonne of God suffered the curse for a short time, it is more then if all men and angels had suffered the same for euer. VII. The difference of the passion of Christ, and the sufferings of Martyrs: and that stands in two thinges. First Christs passion was a cursed punishment; the sufferings of the Martyrs are no curses, but either chastisements or trials. Secondly, the passion of Christ is meritorious for vs euen before god, because he becam our mediatour and suretie in the couenant of grace, but the sufferings of Martyrs are not of value to merit for vs at Gods hand: because in suffering they were but priuate men, and therefore they nothing appertaine to vs. By this it appeares that the Treasury of the Church of Rome, which is as it were a common chest containing the ouerplus of the merits of saints, mingled with the merits of Christ, kept and disposed by the Pope himselfe, is nothing els but a sensles dotage of mans braine. And whereas they say that Christ by his death did merit that Saints might merit both for themselues and others, it is as much as if they should say, the sonne of God became Iesus, to make euery one of vs Iesus. And it is a manifest vntruth which they say. For the very manhood of Christ considered apart from the Godhead, cannot merit properly: cōsidering whatsoeuer it is, hath, or doth; it is, hath, and doth the same, wholly and onely by grace: whereas therefore Christ meriteth for vs, it is by reason he is both God and man in one person. For this cause it is not possible that one meere man should merit for another.
The vse of the passion followeth. It is the manner of Friers and Iesuits in the Church of Rome to vse the consideration of the passion of Christ,Lud. Gran. as a meanes to stirre vp compassion in themselues, partly towards Christ, who suffered grieuous torments, and partly towards the virgin Marie, who for the torments of her deere sonne was exceedingly troubled: and withall to kindle in their hearts an indignation towards the Iewes, that put Christ to death. But indeede this kind of vse is meere humane, and may in like manner be made by reading of any humane historie. But the proper and the speciall vse of the passion indeede is this: first of all we must set it before our eies as a looking glasse, in which we may clearely beholde the horriblenesse of our sinnes, that could not be pardoned without the passion of the sonne of God: and the [Page 298] vnspeakable loue of Christ, that died for vs, and therefore loued his own enemies more then his owne selfe: and lastly our endlesse peace with God and happinesse: in that, considering the person of our redeemer, who suffered the pangs of hell, wee may after a sort finde our paradise euen in the middest of hell.
Secondly, the meditation of Christs passion serues as a most worthie mean [...] to beginne and to confirme grace, specially when it is mingled with faith; and that two waies. For first, it serues to breede in our hearts a godly sorrowe for our sinnes past, when we doe seriouslie with our selues consider, that our owne sinnes were the cause of all the paines and sorrowes &calamities which he suffered in life and death.Lev. 44.29. When any man had sinned vnder the lawe, hee brought vnto the temple or tabernacle some kind of beast for an offering, according as he was prescribed, laying his hand vpon the head of it, and afterward slaying it before the Lord. Now by the ceremony of laying on the hand he testified that he for his part had deserued death, and not the beast; and that it beeing slaine and sacrificed, was a [...]igne vnto him of the sacrifice of Christ offered vpon the crosse for his [...]innes. And hereby we are taught, that so oft as we remember the passion of Christ, we should lay our hands as it were vpon our owne heades, vtterly accusing and condemning our selues, euermore keeping this in our hearts, that Christ suffered not for himself, but for our offences, which were the proper cause of all his woe and miserie. And as Christs passion was grieuous and bitter vnto him, so should our sinnes likewise bee grieuous and bitter vnto vs: let vs alwaies remember this; otherwise we shall neuer reape any sound benefit by the passion of Christ.
Againe, the passion of Christ is a notable meanes to stirre vp in our hearts a purpose and a care to reforme our selues, and liue in holines and newnes of life; on this manner. Hath the sonne of God so mercifully dealt with me, as to suffer the curse of the whole lawe for my manifolde iniquities, and to deliuer me from iust and deserued damnation? yea, no doubt, he hath, I am resolued of it: if I should go on in mine old course, I should be the most ingratefull of all creatures to this my louing Sauiour: I will therefore by his grace returne and reforme my life. And in this very point of reformation, the passion of Christ is set before vs as a most liuely patterne and example to followe. [...] Pet. 4. [...]. For as much (saith S. Peter) as Christ hath suffered for vs in the flesh, arme your s [...]lues likewise with the same minde, which is, that he which hath suffered in the flesh, hath ceased from sinne. Where he teacheth, that there must be in vs a spirituall passion answerable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse; so should we lade our owne flesh, that is, the corruption of our natures, with all such meanes as may subdue and weaken, crucifie and kill it. To the doing of this, three things especially are required. First, we must consider that the corruption of our rebebellious natures is like the great and mightie Goliah, and the grace of God which we receiue like young and little Dauid: and therefore if wee desire that grace should preuaile against corruption, we must disarme the strong man, and strippe him of all his weapons: which is done, by giuing all the members of our bodies to be instruments of the seruice of God in righteosnesse and holinesse. Secondly, [Page 299] we must indeauour to keepe in the corruption of nature as it were choking and smothering it in the heart; that by it neither the world nor the deuill preuaile against vs. And this must be done by hauing a narrowe regard vnto all the powers and faculties of bodie and soule, setting a watch before our eies, eares, lippes, and all other parts of the bodie, that are in any action the instrumentes of the soule;Psal. 119.37. Iob. 31.1. Prou. 4.23. and aboue all, as Salomon saith, by countergarding the heart with all diligence. By the outward senses of the bodie, as through open windowes the deuill creeps into the heart; and therefore our dutie is, to stoppe all such waies of entrance. Thirdly, when original corruption begins to rebel either in the minde, will, or any of the affections, then must we drawe out the sword of the spirit which is the word of God, and incounter with that hydeous gyant, laying loade vpon him by the iudgements and threatnings of the lawe, and as it were beating him downe with clubbes, as Paul speaketh.1. Cor. 9.17. [...]. And if it fall out that concupiscence begin to conceiue and bring forth any sinne, we must cruise it in the head, and dash it against the ground, as a bird in the shell, least it grow vp to our vtter confusion. These are the duties which wee should learne by the passion of Christ. But lamentable are our daies, in which all for the most part goes contrarie: for commonly men are so farre from killing and subduing the rebellion of the naturall concupiscence, that all their studie and care is, howe they may feede and cherish it, and make it stronger then the mightie Goliah. But let vs for our parts be conformable to Christ in his passion, suffering in our flesh as he suffered in bodie and soule for. And let vs daily more and more by the hand of faith apprehend and apply to our hearts and consciences the passion of Christ, that it may as a fretting corasiue eate out the poison of our sinfull natures and consume it.
Nowe followeth the second point concerning the passion of Christ, which is, vnder whome he suffered, namely vnder Pontius Pilate. And Christ may be saide to suffer vnder him in two respects. First, because he was then the president of Iurie. For a little before the birth of Christ the kingdome of the Iewes was taken away by the Romane Emperour,Luk. 3.1 [...] and reduced into a Prouince, and Pontius Pilate was placed ouer the Iewes, not as king, but as the Romane Emperours deputie. And this circumstance is noted in the history of the Gospell, and here specified in the Creed, to shewe that the Messias was exhibited in the time foretold by the Prophets.Gen. 49.1 [...]. Iacob foretold that Shilo must be borne after the scepter is remooued from Iudah. Isaiah saith,Isa. 11.1. that the family of Ishai shall be worne as it were to the roote before Christ as a braunch shall spring out of it. Againe, Christ suffered vnder Pontius Pilate as he was a iudge: whereby we are giuen to vnderstand of a wonder, namely that Christ the sonne of God, King of heauen and earth, was arraigned at the barre of an earthly iudge, and there condemned. For thus much the words in meaning import, that Pontius Pilate sate as iudge vpon Christ, to examine him, to arraigne him, and giue sentence against him. Wherefore before wee come to speake of the degrees of the passion of Christ, we must needs intreat of his arraignment vpon earth. In handling whereof we must generally consider these points. First that when he was arraigned before Pilate he was not as a priuate man,Heb. 7 [...]. but as a pledge and surety that stood in the place and stead of vs miserable [Page 300] sinners, as the Prophet Isaiah saith,Isa. 52.4. He bare our infirmities, and carried our sorrowes: and withall in him was mankind arraigned before God. Secondly, this arraignment was made not priuately in a corner, but openly in the publike court, and that in a great feast of the Iewes, as it were in the hearing of the whole world. Thirdly, though Pilate in citing, examining, and condemning Christ, intended not to worke any part of mans redemption, yet was this wholly set downe in the counsell and good pleasure of God, in whose roome Pilate sate, [...]. Chr. 19.6. and whose iudgement he exercised.
The generall vse of Christs arraignment, is two-fold. First, it is a terrour to all impenitent sinners: for there is no freedome or protection from the iudgement of God, but by the arraignment of Christ: and therefore such as in this life receiue him not by faith, must at the ende of this world be brought out to the most terrible barre of the last iudgement, there to be arraigned before the King of heauen and earth. And marke the equitie hereof. Christ himselfe could not haue beene our Sauiour and redeemer, vnlesse he had bin brought out to the barre of an earthly iudge, and arraigned as a guilty malefactour: and therefore there is no man vpon earth that liues and dies out of Christ, but he must whether he will or no, hold vp his hand at the barre of the great iudge of all mankind, where he shall see hell vnderneath him burning redde hotte, and opening it selfe wide to swallow him vp: and on the right hand of God standing all the Prophets, Apostles, and Saints of God giuing iudgement against him: on the left hand, the deuill and all his angels accusing him; and within him a guilty conscience condemning him. And thus one day shal the arraignment of those persons be, that with full purpose of heart cleaue not to Christ: and yet, alas, huge and infinite is the number of those which make more account of transitorie and earthly matters, euen of their pigges with the Gaderens, then of him and his benefits: and such persons should rather be pitied then despised of vs all, considering their estate is such, that euery day they are going as traytours pinnioned to their owne iudgement, that they may goe thence to eternall execution.
Secondly, Christs arraignment is a comfort to the godly. For he was arraigned before Pilate, that all such as truly beleeue in him, might not be arraigned before God at the day of the last iudgement: he was accused before an earthly iudge, that they might be cleared and excused before the heauenly iudge: lastly he was here condemned on earth, that we might receiue the sentence of absolution and be eternally saued in heauen.
The arraignment of Christ hath three parts: his apprehension, his accusation, his condemnation. In the apprehension, we must consider two things: the dealing of Christ, and the dealing of Iudas and the Iewes. The dealing and proceeding of Christ was this: when he saw that the time of his apprehension and death was neere, he solemnly prepared himselfe thereto. And his example must teach euery one of vs, who know not the shortnesse of our daies, euery houre to prepare our selues against the day of death, that thē we may be found readie of the Lord. What? shall the Sonne of God himselfe make preparation to his owne death, and shall not we most miserable sinners doe the same, who stand in need of a thousand preparations more then he? wherefore [Page 301] let vs continually thinke with our selues that euery present day is the last day of our life, that so we may addresse our selues to death againe the next day.
The first thing which Christ doth in this preparation, is to make [...]hoice of the place, in which he was to be apprehended, as will appeare by conferring the Euangelists together. S. Matthew saith,Math. 26.36. he went to the place called Gethsemane: S. Luke saith, he went to the mount of Oliues as he was accustomed. Luk. 22.39. And that we might not imagine that Christ did this that he might escape and hide himselfe from the Iewes, S. Iohn saith, that Iudas which betraied him knew the place, because oftentimes he resorted thither with his Disciples: Ioh. 18.2. whereas if he had feared apprehension he would haue rather gone aside to some other secret and vnwonted place. This then is the first point to be considered, that Christ knowing the time of his owne death to be at hand, doth willingly of his owne accord resort to such a place in which his enemies in all likelihood might easily finde him, and haue fit opportunitie to attach him. For if he should haue still remained in Ierusalem, the Scribes and Pharises durst not haue enterprised his apprehension, because of the people whome they feared: but out of the citie in the garden all occasion of feare is cut off. By this it is manifest, that Christ yeelded himselfe to death willingly, and not of constraint: and vnlesse his sufferings had bin voluntarie on his part, they could neuer haue bin a satisfaction to Gods iustice for our sinnes. Here a question offereth it selfe to be considered, whether a man may lawfully flie in danger and persequution, seeing Christ himselfe doth not. Answ. When good meanes of flying and iust occasion is offered, it is lawfull to flie. When the Iewes sought to kill Paul at Damascus, the Disciples tooke him by night, and put him through the wall, and let him downe in a basket to escape their hands. When Moses was called by God to deliuer the Israelites, after he had slaine the Egyptian, and the fact was knowne, and Pharao sought to kill him for it, he fledde to the land of Madian. And our Sauiour Christ sundrie times when he was to be stoned, and otherwaies hurt by the Iewes, withdrew himselfe from among them. It is lawfull then to flie in persecution, these caueats obserued. First, if a man finde not himselfe sufficiently strengthened to beare the crosse. Secondly, his departure must be agreeable to the generall calling of a Christian, seruing to the glorie of God and the good of his brethren, and the hurt of none. Thirdly, there must be freedome at the least for a time from the bond of a mans particular calling. If he be a Magistrate, he must be freed from ruling: if a Minister, from preaching and teaching, otherwaies he may not flie. And in this respect Christ, who did withdraw himselfe at other times, would not flie at this time; because the houre of his suffering was come,Ioh 18.4 [...]. wherein he intended most willingly to submit himselfe to the good pleasure and will of his father.
The second part of the preparation, is the praier which Christ made vnto his father in the garden. And herein his example doth teach vs earnestly to pray vnto God against the danger of imminent death, and the temptations which are to come. And if Christ, who was without sinne, and had the spirit aboue measure had need to pray, then much more haue we need to be watchfull in all kinde of praiers, who are laden with the burden of sinne, and compassed about with manifold impediments and dangerous enemies.
[Page 302]In this prayer sundrie points worthie our marking are to be considered. The first, who praied? Answ. Christ the Sonne of God: but still we must remember the distinction of natures & of their operations in one and the same Christ; he praieth not in his Godhead, but according to his manhood. The second is, for whome he praieth. Ans. Some haue thought that this and all other his prayers were made for his mysticall bodie the Church; but the truth is, he now praies for himselfe, yet not as he was God, for the Godhead feeles no want: but as he was a man abased in the forme of a seruant; and that for two causes. First, in that he was a man, he was a creature, and in that respect was to performe homage to God the creator. Secondly, as he was man, he put on the infirmities of our nature, and thereupon praied that he might haue strength and power in his manhoode to support him in bearing the whole brunt of the passion to come.
The third point is, to whome he praied? Answ. To the father: neither must this trouble vs, as though Christ in praying to the father, should pray to himselfe, because he is one and the same God with him. For though in essence they admit no distinction, yet in person or in the proper manner of subsisting they doe. The Father is one person, the Sonne an other: [...]n personis nō est, ali [...]d & [...]li [...]d: est tamen alius & alius. therefore as the father saying from heauen, This is my welbeloued Sonne, spake not to himselfe, but to the Sonne: so againe the Sonne when he praieth, he praies not to himselfe, but to the Father.
The fourth point, what was the particular cause of his prayer. Ans. His agonie in which his soule was heauie vnto death; not because he feared bodily death, but because the malediction of the law, euen the very heate of the furie and indignation of God was poured forth vpon him, wherewith he was affected and troubled, as if it had beene defiled with the sinnes of the whol world. And this appeares, first by the words whereby the Euangelists expresse the agonie of Christ,Ma [...]h. 26.37. [...]. which signifie exceeding great sorrow and griefe: secondly, by his dolefull complaint to his Disciples in the garden, My soule is heauie vnto the death: thirdly, by his feruent praier thrise repeated, full of dolefull passions: fourthly, by the comming of an Angel to comfort him: fifthly, by his bloodie sweat, the like whereof was neuer heard. And herein lies the difference betweene Christs agonie, and the death of Martyrs: he put on the guilt of all our sinnes, they in death are freed from the same: he was left to himselfe void of comfort, they in the middest of their afflictions feele the vnspeakable comfort of the holy Ghost: and therefore we neede not meruaile why Christ should pray against death, which neuerthelesse his members haue receiued and borne most ioyfully. Againe, this most bitter agonie of Christ is the ground of all our reioycing, and the cause why Paul biddes all the faithfull in the person of the Philippians, to reioyce alwaies in the Lord, and againe to reioyce. And here we are further taught, that when we are plunged into a sea of most grieuous afflictions, and ouerwhelmed with the gulfes of most dreadfull temptations, euen then, then I say, we should not be discouraged, but lift vp our hearts by feruent praier to God. Thus did Christ when in the garden he was about to drinke the cuppe of the wrath of God, and to sucke vp the very dregges of it: [...] and Dauid saith, that out of the deepes he called of the name [Page 303] of the Lord and was heard.
The fifth point, what is the matter and forme of this prayer. Answ. Christ praies to be deliuered from the death and passion which was to come, saying on this manner, Father, let this cuppe passe from me: yet with two clauses added thereto, If it be possible, and, Not my will, but thy will be done. But it may be demanded, how it could be that Christ knowing that it was his Fathers will and counsell that he should suffer death for man, and also comming into the world for that ende, should make such a request to his Father without sinne. Answ. The request proceedes onely of a weaknes or infirmitie in Christs manhood without sinne, which appeareth thus. We must still consider that when he made this prayer to his father, the whole wrath of God and the very dolours and pangs of hell seazed vpon him: whereby the senses and powers of his minde were astonished, and wholly bent to releeue nature in this agonie. For as when the heart is smitten with griefe, all the blood in the bodie flowes thither to comfort it: so when Christ was in this astonishment, the vnderstanding and memorie, and all the parts of his humane nature (as it were for a time suspending their owne proper actions) concurred to sustaine and support the spirit and life of Christ, as much as possibly might be. Now Christ beeing in the middest of this perplexed estate, prayeth on this manner, Father, if it be possible let this cuppe passe. And these words proceede not from any sinne or disobedience to his Fathers will, but onely from a meere Ioh. 1 [...]. [...]7. perturbation of minde, caused onely by an outward meanes, namly the apprehension of Gods anger; which neither blinded his vnderstanding nor tooke away his memorie so as he forgot his fathers will, but onely stopped and staied the act of reasoning and remembring for a little time: euen as in the most perfect clocke that is the motion may be staied by the ayre, or by mans hand, or by some outward cause without any defect or breach, made in any part of it. It may be obiected that Christs will is flatte contrarie to the wil of his father. Ans. Christs will as he is man and the will of his father in this agonie, were not contrarie, but onely diuers, and that without any contradiction or contrarietie. Now a man may will a diuers thing from that which God willeth, and that without sinne. Paul desired to preach the word of God in Asia and Bithynia, Act. 16.6 [...] but he was hindred by the spirit. For all this, there is no contrarietie betweene Paul and the spirit of God; but in the shew of discord great consent. For that which Paul willeth well, the spirit of God willeth not, by a better will: though the reason hereof be secret, and the reason of Pauls will manifest. Againe the minister in charitie reputing the whole congregation to be elect, in holy manner seeketh and willeth the saluation of euery one, which neuerthelesse the Lord in his eternall counsell willeth not. Now betweene both these wills there may be and is a difference without contrarietie. For one good thing as it is good may differ from another; but it cannot be contrarie vnto it. It may further be alleadged, that in this praier there seemes to be a combate and fight in the minde, will, and affections of Christ, and therefore sinne. Ans. There are three kind of combates: the one betweene reason and appetite, and this fight is alwaies sinnefull, and was not in Christ: the second is betweene the flesh and the spirit, and this may be in Gods child who is but in part regenerate; but it did [Page 304] not befall Christ who was perfectly holy. The third is a combate of diuers desires, vpon sundrie respects drawing a man to and fro. This may be in mans nature without fault: and was in Christ, in whome the desire of doing his Fathers will striuing and struggling with another desire; whereby nature seekes to preserue it selfe, caused him to pray in this manner.
The sixth point is, in what manner Christ prayed. Answ. He praied to his Father partly kneeling, partly lying on his face, and that with strong cries and teares, sweating water and blood: and all this he did for our sinnes. Here then behold the agonie of Christ as a cleare chrystall, in which we may fully see the exceeding greatnes of our sinnes, as also the hardnes of our hearts. We goe vaunting with our heads to heauen as though it were nothing to sinne against God, whereas the horrour of the wrath of God for our rebellions, brought downe euen the sonne of God himselfe, and laide him groueling vpon the earth. And we cānot so much almost as shed one teare for our iniquities, wheras he sweates blood for vs. Oh let vs therefore learne to abase our selues, and to carrie about vs contrite and bleeding hearts, and be confounded in our selues for our sinnes past.
The last point is the euent of the prayer, which is to be heard, as the author of the Hebrewes saith,Hebr. 5.7. Christ Iesus in the daies of the flesh, did offer vp vnto his father prayers, and supplications, with strong cries and teares, vnto him that was able to saue him: and was also heard in that thing which he feared. But some will say, how was Christ heard, seeing he suffered death and bare the pangs of hel, and the full wrath of God? if he had beene heard he should haue beene deliuered from all this. Answ. We must know that God heares our praiers two waies: I. when he directly graunts our request. II. when knowing what is good for vs, he giues not vs our requests directly, but a thing answerable thereunto. And thus was Christ heard: for he was not deliuered from suffering; but yet he had strength and power giuen him, whereby his manhood was made able to beare the brunt of Gods wrath. And in the same manner God heareth the praiers of his seruants vpon earth. Paul praied to be deliuered from the angel Satan that buffeted him: but the Lord answered that it should not so be, because his grace whereby he was inabled to resist his temptation was sufficient: and Paul finding the fruit of his prayers on this manner,1. Cor. 11.9. protests hereupon that he will reioyce in his infirmities. Others pray for temporall blessings, as health, life, libertie, &c. which notwithstanding God holds backe, and giues in stead thereof spirituall graces, patience, faith, contentation of minde. Augustine saith, God heares not our prayers alwaies according to our wills and desires,Audit ad salu [...] non audit a [...] voluntatē. but according as the things asked shall be for our saluation. He is like the Physitian, who goes on to launch the wound and heares not the patient though he crie neuer so, till the cure be ended.
Now followeth the second thing to be considered in Christs apprehension, namely the dealing of the Iewes: wherein we must consider foure things: I. how they consult togither concerning Christs apprehension. II. how they came to the place and mette him. III. how they laid hands on him. IIII. how they bound him and tooke him away. For the first: before they enterprised this matter, they did wisely and warily lay their heads togither, to consult [Page 305] of the time and place: and also of the manner of apprehending him. So Saint Matthew saith,M [...]h. 26,3, [...],5. There assembled together the chiefe Priests, and the Scribes, and the El [...]ers of the people into the hall of the chiefe Priest called Caiphas: and consulted how they might take Iesus by subtiltie. Whence we learne two good instructions: first, the Iewes hauing a quarrell against Christ, could neuer be at [...]est till they had his blood: and therefore they consult how they might take him: but God did so order the matter, and dis [...]ose of their purposes and consultations, that euen thereby he did confound them and their whole nation. [...]or by reason of this hainous sinne against Christ, came the iust wrath of God vpon them, and so remaineth vnto this day. Whereby we see, that the Lord will ouerthrow such in their owne wisdome, that will be wise without the direction of Gods word, and against Christ. And thus it was with Achi [...]ophel, who for wisdome was as the oracle of God: yet because he rebelled against the Lords annointed, God confounded him in his owne wisdome. For when his counsell which he gaue against Dauid was not followed, he thought hims [...]e despised as the text saith,2. Sam. 17.2 [...] and sadled his asse, and arose and went home into his [...] and put his houshold in order and hanged himselfe: & in this action he shewed himselfe more senslesse then a bruit beast. And in our daies the Leaguers that haue bound themselues by othe to roote out the Church of God; by his most wonderfull prouidence turne their swords against themselues and destroy each other. Therefore if we would be wise, we must learne to be wise in Christ: for els our counsell will be our owne confusion. Secondly, hence we learne, that if any shall liue in stubbernnesse and rebellion against Christ, t [...] Lord will so carrie and order those men, or that people, that in the [...] shall be the very causes of their owne perdition. This we see most p [...]n [...]y in the example of these Iewes: for they euermore enuyed Ch [...]st, and now they goe on to take counsell against him; but God so disposed thereof, that euen by this meanes they brought destruction vpon themselues and their countrey. This must teach thee to take heed how thou liuest in thy sinnes: for if thou doe so, the Lord hath many waies to worke thy confusion: as, thy conscience to condemne thee; thy friends to forsake thee; the deuill & his angels to torment & molest thee; and his creatures to annoy thee. Yea, the Lord can leaue all these, and m [...]ke thine owne selfe to be the direct meanes of working thine own confusion, both in bodie and soule eternally: & that euen then, wh [...] thou art most warie and wise in thine owne behalfe: and this is the reward of all those that walke on in their euill waies without any true conuersion.
Hauing consulted, in the next place they come to the garden, where Christ was to be apprehended.Math. 2 [...].4 [...], Ioh. [...]8 [...] And here we are to consider who they were that [...], [...]mely, the Scribes, and Pharises, the high priests, and their seruants; a [...]nd of s [...]ldiers, & the seruants of Pontius Pilate, & the Elders of the Iewes: a [...] [...]hich came with one cōsent to the place where Christ was, that they might [...] him. Where we learne a good lesson; that all sorts of wicked men disagreeing among themselues, can agree against Christ. The Scribes and Pharise [...] [...]ere two contrarie sects, and at discord one with another in matters of re [...]gio [...] and Iudas was one of Christs disciples: the Elders differed from thē all: [...] souldiours were Gentiles: all these were at variance among themselues, [Page 306] and could not one brooke another. So also we read that Herod and Pontius Pilate were not friends:Luk 23.12. but at the same time when Christ was apprehended, Pilate sent him to Herod, and they were made friends. Now as these wicked men did all conspire against Christ; so doe the wicked ones of this world in all countries and kingdomes band themselues against the Church of Christ at this day. And howsoeuer such be at discord among themselues, yet they doe all ioyne hand in hand to persecute Christ in his members. And the reason is plaine; because Christ and his religion is as flatte opposite to the corrupt disposition of all men, as light is to darknes.
Againe, whereas we see so many sorts of men so amiably consenting to take Christ: we may note how all men naturally doe hate and abhorre him, and his religion. And looke as then it was with Christ, so hath it bin with all his members, and will be to the ende of the world. They are accounted as the offscouring of the world, men not worthie to liue on the face of the earth: as Christ told his Disciples,Math. 24.9. saying, Ye shall be hated of all nations for my names sake.
Let vs also marke how all these came furnished to apprehend Christ: the text saith,Luk. 22.52. they came with clubs and staues as vnto a theefe. All the whole nation of the Iewes knew right well that Christ was no man of violence, but meeke and lowly: and yet they came armed to apprehend him; as though he had beene some mightie potentate that would not haue beene apprehended, but haue resisted them. Where we see the propertie of an euill conscience, which is to feare where there is no cause at all. This causeth some to be afraid of their own shadowes: and if they see but a worme peepe out of the ground, they are at their wits ende: and as Salomon saith,Prov. 28.1. The wicked flee when none pursueth them.
After that they are now come to Christ, we are to consider two things in their meeting: I. Christs communication with them. II. The treason of Iudas. Concerning their conference, it is said,Iob. 18.4,5,6. Iesus knowing all things that should come vnto him, went forth, and said vnto them, Whome seeke ye? they answered him; Iesus of Nazareth: Iesus answered, I am he. Now so soone as he had said, I am he, the stoutest of them fell to the ground, as beeing astonished at the maiestie of his word. Where note, that the word of God is a word of power. The same power was in his word when he raised vp Lazarus: for when he had lien in the graue, and had entred into some degrees of corruption, he did no more, but saide, Lazarus come forth; and he that was dead came forth. And hence we may also marke what a wonderfull might and power is in the word preached: for it is the very word of Christ, and therefore beeing preached by his ministers lawfully called by him thereunto; hath the same power & force in it which Christ himselfe shewed when he spake on earth. It is the sauour of life vnto life to saue those that heare it: [...]. Cor. 2.16. or the sauour of death vnto death. It is like to a vapour or perfume in the aire, which in some mens nostrills is sauorie and pleasant, and doth reuiue them: and others againe it striketh dead. And therefore euery one that either now, or heretofore hath heard this word preached, shall finde it to be vnto them either a word of power to saue their soules, or through their corruption the ministerie of death and condemnation. Againe, if a word spoken by Christ, beeing in a base or low estate, be able to ouerthrow his enemies, then at the last day when he shall come in his glory, [Page 307] and power, and maiestie to iudge both the quicke and the dead; what power shall his words haue, Goe you cursed of my father into euerlasting fire which was prepared for the deuill and his angels? The consideration of this, that the word of Christ shall euen be as powerfull at that day, must be a motiue to euery one of vs to cause vs to come vnto him: and while we haue time in these daies of grace and mercy to seeke to be reconciled vnto him for al our sinnes, least at the last day we heare that dreadful voice of Christ sounding against vs, Goe ye cursed into euerlasting fire, &c.
And thus much for the communication. Nowe followeth Iudas his treason: wherein we are to obserue these things. I. the qualities and conditions of the man that did the treason. He was by calling a disciple chosen to be an Apostle, which is the chiefest in Ecclesiall callings: and among the disciples hee was in some account; because he was as it were a steward in Christs familie, and bare the bagge: but yet he was a traitour, and did more against Christ then all the Iewes did. For he brought them to the place where they might apprehend him: and when they were come did point him out vnto them, and deliuered him into their handes: nay he gaue them a signe and token, saying, Whome I kisse, he it is: take him and lead him away warily. Here wee see the cause why Christ called Iudas a Deuil:Ma [...]. 14.44. for he said. Haue I not chosen you twelue, and one of you is a deuill. Ioh. 6.70. Hee became to be a deuil and a traitour by nourishing a wicked and a couetous heart. And heare we are taught that the ministers of the word, if they make no conscience of sinne, by the iust iudgement of God doe prooue deuils incarnate: this example of Iudas doth manifest the same: and the reason is plaine, for the more knowledge a man hath, the more wicked he is if he want grace. They are like in this case vnto a man that hath meat and drink enough, but no stomacke to digest meate: whereby the more he eateth, the more it turneth to his hurt. This I speake not to deface the callings of ministers; but that those which preach Gods worde, should not doe it with impenitent hearts, liuing in their owne sinnes. For it is a fearefull thing for a man to speake vnto the people of the pardon of their sinne, and yet himselfe not to apprehend the same by faith. A lump of waxe if you keepe it from heate,Ier. 15.19, or from the fire it keepes his own forme still, but if it be held to the fire, it melts and runnes abroad: so ministers who by reason of their callings come neere God, if they be lumpes of iniquitie and liue in their sinnes, they shall finde that the corruptions of their hearts will melt abroad as waxe at the fire. And therfore euery one that is designed to this calling, must first purge himselfe of his owne sinnes,Isai 6.5. Act. 20.18. or els Gods iudgements shal fal vpon him, as they did on Iudas that betraied Christ.
Secondly, let vs consider what mooued Iudas to betray his master: namely, the desire of wealth and gaine: and this couetousnes, which is an insatiable desire of money, is the roote of all sinne: not that all sinnes came of it, but because where it is,1. Tim. 6. [...]0. there all other sinnes are preserued, & do get strength. The desire of thirtie peeces of siluer caused Iudas to make an agreement with the Iewes to betray his master. Some man will happely say that this practise of Iudas was very straunge, and that no man now liuing would doe the like for any money. Ans. Iudas is dead indeede, but his practise is yet aliue: [Page 308] for in the high and waightie calling of the ministerie, he that hath charge of soules, and either can not teach and feede his flocke, or else will not though he betray not Christ in his own person, yet he betraies the members of Christ vnto the deuil. If a nour [...]e should take a mans childe to bring vp, and yet seldome or neuer giue it milke; in so much that the childe pineth away for very hunger: is not shee the verie cause of the death of it? yes verely. And so it is with him that taketh vpon him the charge of Gods people, and neuer feedes them with the milk of gods word, or else so seldom that their soules do famish: he is the murtherer of them, and hath betraied them into the hands of their enemie: and shall be condemned for them as a traitour vnto God vnlesse he repent. Besides, those that liue by traffique in buying and selling, make gaine by lying, swearing, and breaking the Lords Sabboth: & they are also very Iudasses: for they choppe away their soules with the deuill for a little gaine. And more lamentable is their case, because it is hard to finde one of an hundred in the world that makes conscience of a lie, or of any badde dealing; if any gaine at all may come thereby. Men vse to crie out on Iudas for betraying Christ: and they doe well; yet they themselues for a little worldly pelfe betray their owne soules. If such would not be counted Iudasses, they must leaue off to sin & keep a good conscience in gods worship, & the works of their callings.
Thirdly, let vs consider what course Iudas tooke in betraying Christ: hee was very submisse, saying, Haile, Master, and kissed him. Why did he so? Herein he played the most palpable hypocrite: for hauing gotten a peece of money, he thought that neither Christ, nor any of his fellowe disciples should haue knowne of it (though Christ knewe it well enough) and therefore hee comes in this maner to him, thinking that Christ would haue conueyed himselfe from amongst them all at the verie pinch, as he had done sometimes before. And this practise also of Iudas is common in the world: Iudas an enemie vnto Christs speakes him faire, and salutes him, and so doe most of our secure and drowsie protestantes in England: they salute Christ, both by hearing his word and receiuing his sacraments: and as the Prophet saith, they honour God with their lipps, but their hearts are farre frō him. We may see daily experiēce of this: euery man will say, Lord, Lord, but in their liues and conuersations, fewe there bee that denie him not, both in the duties which they owe vnto God, as also in duties towards their brethren. Many come to heare Gods worde because they are compelled by the magistrates lawes: but when they are come, they worship not God in their hearts: which is plainely seene by the breach of Gods holy sabboth in euery place: and that they make more account of a messe of pottage with Esau, then of their birth-right: and of thirtie peeces of siluer, then of Christ himselfe.
The third point to bee handled in Christs apprehension is, that they lay hold on him: wherein we must consider two things. I. the resistance made by Christs disciples. II. their flight. For the first, Christs disciples resisted, and specially Peter drawing his sword, stroke one of the high priests seruants, and cut off his eare. This fact our Sauiour Christ reprooues: and that for these causes. I. because his disciples were priuate men:Ma [...]. 2 [...]. [...]. and they that came to apprehend him were magistrates. Secondly, he was to worke the worke of mans redemption: [Page 309] nowe Peter by this fact did what he could to hinder him. And from this practise of Peter we may learne, that nothing in the world is so hard to a man as to take vp his crosse and followe Christ. One would thinke it should bee a hard matter for him to encounter with enemies, especially they being stronger then he: but Peter stoutly resisting makes nothing of it: whereas a little before when Christ tolde him and the rest concerning his passion, they were so heauie with griefe that they could not hold vp their heads: so hard a thing it is to beare the crosse; and for this very cause afterward when Christ reprooued him for striking, both he and all the rest of the disciples fled away. Secondly, Peter in all mans reason was to be commended, because he strake in the defence of his master: but Christ reprooues him for it. Whence we learne, that if a man be zealous for Christ; hee must be zealous within the compasse of his calling: and not be zealous first, and then looke for a calling, but first looke for a calling, and then be zealous. Which thing if Peter had marked hee had not dealt so rashly; for being without the compasse of his calling he could not but doe amisse. Here it may be demaunded, whether Christ and his religion may not be maintained by the sword? I answer, that the magistrate, which is the vicegerent of the Lord, is the keeper of both tables: and therefore is to maintaine religion with the sword: and so may put to death Atheists, which holde there is no God, of which sort there are many in these daies: and heretiques, which malitiously maintaine, and holde any thing that ouerthrowes the foundation of religion in the Churches wherof they were members. But some obiect, that in the parable of the fielde, the seruants are commanded not to pluck vp the tares from the wheat,Mar. 13.30. but to suffer both to growe till haruest: and that therefore there must bee no separation of heretickes, and true Christians before the last day of iudgement. Ans. The scope of that place is not to forbidde the execution of heretiques; but it speakes only of the finall separation which must be in the ende of the world. For there the master of the familie doth signifie God himselfe, aud the fielde, the Church militant spread ouer the face of the whole earth: and by tares is meant not onely heretiques; but also all those that are forth of the church: the seruants are Gods holy angels, and the haruest is the last iudgement. Here further it may bee demaunded, who may vse the sword? Ans. All m [...]n may vse the sword to strike and to kil, into whose hands God putteth the sword. Nowe God putteth it into the hand first and principally of the publike magistrate, who when iust occasion serues may drawe it out. And againe it is put into a priuate mans hand sometime. A priuate man when he is assailed of his enemie may take the sworde in way of his owne defence, and may kill his enemie therewith (if there be no other helpe) not doing it vpon malice, but because he can no otherwise escape, and saue his own life: and so for want of a magistrate, he is a magistrate vnto himselfe.
In the [...]light of the disciples we may consider two things: the time, and the qualitie of the persons. The time was at the apprehension of our Lord & Sauiour. And this came to passe not without the speciall prouidence of God: that it might be known, that Christ had no helper or fellow in the accōplishment of the work of our redēption: & that, wheras we for our sinnes deserued to be forsaken of all creatures, he being our pledge and surety might be forsaken [Page 310] for vs. As for the qualitie of the persons that flie, they were the chosen disciples of Christ, such as had beleeued in him, confessed him, and preached in his name. And this serueth to teach vs that God will otherwhiles forsake his owne children and seruants and leaue them to themselues in some part, that they may feele their wants and miseries, & their weakenesse in themselues, and by that meanes be humbled throughly, and be touched with an hungring desire after Christ. As a mother sets down her child and hides her selfe, suffering it to crie, fall, and breake the face, not becanse shee hates it, but that shee may teach it to depend vpon her, and loue her: so god giueth grace to his children, & yet againe sometime he doth in part withdrawe it from them, & then they faile in their duties sundrie waies: and this he doth to make them ashamed of themselues, and to cause them to put all their confidence out of themselues in the merits of Christ.
The fourth thing to be considered in Christs apprehension, is their binding of him.I [...]h. 18.12. In which action of theirs we are to obserue first of al the circumstance of time, when this binding was. When our Sauiour Christ had said vnto them, I am he, they being astonished fell to the ground: and with all, when Peter had smitten off Malchus eare with his sworde, Christ healed the same miraculously. Yet after all this, though they had seene his wonderfull power both in word and deede, they proceede in malice against him; and lay handes on him, and bind him as a malefactour. In this wee note what a fearefull sinne hardnesse of heart is: the danger whereof appeareth in this, that if a man be ouertaken with it, there is nothing that can stay or daunt him in his wicked proceedings: no not the powerfull words and deedes of Christ himselfe. And indeede among Gods iudgements there is none more feareful then this: and yet (how feareful soeuer it be) it is a rise sinne amongst vs in these our daies. For it is very euident by common experience, that the more men are taught the doctrine of the lawe, and of the Gospell, the more harde and senslesse are their hearts: like vnto the stithie; which, the more it is beaten vpon with yron hammer, the harder it is. And againe, it is hard to find men that sorrowe for their sinnes, and feele the want of Christ: which argueth the exceeding deadnes of spirit [...] And let vs be resolued that it is a most terrible iudgement of God, the rather to be feared, because it is like a pleasant sleepe, into which when a man is fallen, he feeles neither paine nor griefe. And therefore we for our parts must looke vnto it with feare and trembling, least it take such hold of vs, that we be past all hope of recouerie.
Furthermore, this binding of Christ was prefigured vnto vs in the sacrifices of the old testament: for the beast that was to be sacrificed, was tyed with cordes & bound, and so brought to the altar. And wheras Christ was bound, we must not consider him in his own person; but as he standing in our roome and stead beares the person of all sinners: and therefore whereas he is thus taken captiue by his enemies, to be brought before a mortall iudge, there to be arraigned for vs: hence we learne two good instructions. First here is a comfort to al the people of god: Christ was bound by his enemies, that they might be vnloosed from the bondage of Satan, sinne, & their own corruptions (vnder which they lie bounde by nature) and might haue free libertie in and by [Page 311] him. Secondly all impenitent sinners are taught hereby to reforme and amend their hearts & liues. For what exceeding madnes is, that they by Christs bonds being set at libertie, will yet liue and die in their sinnes, and take pleasure to lie bound hand and foote vnder the power of sinne and Satan. And indeede this sheweth vnto vs the fearefull and dangerous estate of all those that goe on still in their sinnes. For what can they say for themselues at the day of iudgement, when as now they haue freedome offered and will not accept of it?
Thus much of Christs apprehension: Now followeth the inditement. For they proceed against him iudicially,Math. 26.57. Mat. 14.53. Luk. 22.66. Ioh. 18.19. after the custome of the Iewes Christs inditement was twofold. One before Caiphas the high priest in the great counsell as Ierusalem; the second before the ciuill Iudge Pontius Pilate, as is plainly set forth by all the Euangelists. And Christs arraignment before Caiphas was a preparation to the second before Pontius Pilate, that the Iewes might throughly proceede against him. In the first we are to consider these points: I. the time in which Christ was indited. II. the end of his inditement. III. the whole tenour and proceeding thereof. For the first: Christ was indited earely in the morning at the breake of the day: for he was apprehended in the night, and with all hast brought into Caiphas hall, where they kept him all might: and at the breake of the day Caiphas the high priest, and the Elders with the Scribes and Pharises, held a solemne councill against him: and there they receiued accusations and condemned him before morning, at which time they sent him to the common hall, as Saint Matthew saith,Math. 27.1.2. When the morning was come, all the chiefe Priests and Elders of the people tooke counsell against Iesus to put him to death: and ledde him away bound, and deliuered him to Pontius Pilate. In which action of theirs we are to marke two points. First the diligence of vngodly men and the quicknesse of their nature to practise sinne and wickednes:Isai 59.7. as it was saide of the olde Iewes, their feete runne to euill, and they make hast to shed blood. When the Israelites would sacrifice to the golden calfe which they had made;Exod. 32.6. it is saide, they rose vp earely in the morning. Hence it appeares, that if God leaue vs to our selues, we are as readie to practise any mischiefe as the fire is to burne without delay and that with much violence. Now the consideration of this must mooue euery one of vs to take heede of all occasions and prouocations to sinne whatsoeuer they be, that the corruption of our nature breake not forth any way. Secondly, in the circumstance of time of this councill, we may marke the rashnes of this solemne assembly in iudiciall proceedings: whereas they examine him both of his doctrine, and also of his disciples, omitting such circumstances as should haue bin vsed; as the serious examining of witnesses, and the weying of his contrarie answers: for he is taken and brought before the Iudge and condemned on a sudden. Now as this was the practise of this councill, so on the contrarie the common complaint of these times is of the slow dispatch of matters in law, & of the long delay: in somuch that some be almost vndone before their suits be ended; whereas iudiciall proceedings were ordained by God, not for mens vndoing, but for the maintaining of the common peace, and libertie, and wealth. And therefore iustice ought to be dispatched with such speede, as men thereby might be furthered, and not hindred.
[Page 312] Mat. 26.59. Mat. 14.55.The end of Christs inditement was directly to kill him, and to put him to death. Here is no indifferent proceeding to be looked for, but plotting on euery h [...]nd for the very blood of Christ. Where note, that in the hearts of all wicked men, there is an ingrafted hatred of Christ, and as it were bred in the bone: and the same affection the world carrieth to the members of Christ. This hatred is manifested in the first giuing of the promise, I will put enmitie betweene thee and the woman, betweene thy seede and her seede. It appeares in the hatred that Cain bare to his brother Abel, Ismael towards Isaac, Esau towards Iacob: and the Gentiles that were without the couenant, towardes the Church of God at all times. And to come neere to our selues, this ingrafted hatred that is in the heart of the wicked against Christ and his members, is as plentifull, and as euident as euer it was, euen in these our daies. For among all men none are more maligned and hated then those that professe Christ: and for none other cause, but because they professe Christ. And hereupon the very profession of religion is laden with nicknames and reprochfull tearmes by all sorts of men.
And thus much of the ende and intent of their counsell. The proceeding in iudgement standes in these points. I. they examine Christ. II. they bring witnesses against him. III. they adiure him to tell thē who he is: of these in order. First, they examine our Sauiour Christ of his doctrine suspecting him to bee a false prophet: secondly, of his disciples, as suspecting him seditiously to raise vp a newe sect vnto himselfe, to make a faction amongst the Iewes. Nowe to this examination let vs marke Christs answere, in which he saith nothing at all concerning his disciples:Ioh. 18.19. whereas notwithstanding he might haue said, that one of them betraied him, another denied him, and the rest fled away: whereby we note, that it is not our dutie at all times, and in all places, to speake of the faults and wants that we knowe by others. Secondly, the aunswere which hee makes is onely concerning his doctrine: whereby the ministers of God and al men els are taught, [...]. Pet. 3.15. that beeing called before their enimies, to giue reason of their doctrine: they are (as Saint Peter saith) to be alwaies readie to giue an account of the hope that is in them. And further we are to consider the wisdome that Christ vseth in answering; for he saith nothing of his doctrine in particular, but said,Ioh [...]8.19, [...]6. I speake openly to the worlde, I euer taught in the Synagogue, and in the temple whither the Iewes resorted: in secret haue I taught nothing: aske them therfore what I said which heard me: Behold they can tell you what I said. Now the reason why he answered thus sparingly in generall tearmes is; because their examination serued onely to intangle him: and out of his words to gather matter of accusation. After whose example wee may learne, that beeing called to make answere of our faith and doctrine before our enemies, wee are to doe it so, as thereby we doe not intangle our selues; nor giue any aduantage vnto our enemies: and hereof we haue a notable example in the Apostle Paul, Act. 23. 6. Againe in the words of Christs answere we must obserue two things. First, that the place where Christ taught was publike. Now hence it may be demanmanded, whether ministers may handle the worde of God priuately or no? Ans. The state of Gods Church is two-fold: peaceable or troublesome. In the time of peace ministers must preach the word publikely: but in time of persecution, [Page 313] for the safe [...] and preseruation of the Church of God, they may with good warrant pr [...]h priuately:Act. 12.1 [...]. and indeede at such times the assemblies of the church make priuate places publike. And hence we learne, that in time of peace, all those that are called to the office of the ministerie, must (if it be possible) spend their labour publikely, so as they may doe most good. Secondly whereas Christ saith, he preached in their synagogues and temple, which at that time were places full of disorder;Mat. 21.1 [...]. in so much as he called the temple a den of theeues: and the Scribes and Pharisies had corrupted the doctrine of the Lawe,Mat. 15.3. transgressing the commandements of God in their owne traditions: and they taught iustification by the workes of the lawe, as Paul saith,Rom. 10. [...]. they being ignorant of the righteousnes of God, and going about to stablish their owne righteousnesse which is by workes, and not submitted themselues to the righteousnesse of God. Besides all this, they were loose and wicked men in their liues and conuersations: and therefore Christ commanded the people that they should obserue, and doe whatsoeuer the Scribes and Pharisies bidde them, sitting in Moses chaire:Mat. 2 [...].2. [...]. but after their workes they must not doe; because they say and doe not. Nowe although these corruptions and deformities were in the Iewish Church, yet our Sauiour Christ made no separation from it, but came and preached both in their temple and synagogues, where these seducers and false teachers were. And hence we gather, that the practise of all those men in our Church which separate themselues from all assemblies for the wants therof, holding that our Church is no Church, that the grace which is wrought by the preaching of the word among vs is nothing els but a sathanicall illusion; that our Sacraments are no Sacraments, I say, this their practise is condemned by our Sauiour Christs conuersing among the Iewes. For if Christ should haue followed their opinion, he ought to haue fled from amongst the Iewes, & not so much as once to haue come into the temple, or taught in their Synagogues; but contrariwise he ioyned himselfe with them: and therfore we can not in good conscience disioyne our selues from the Church of England. The second thing to be obserued in Christs answer is, that he referres Caiphas to the iudgement of his hearers, being resolued of the trueth of his owne doctrine, though sundrie of them were his vtter enemies. Behold then a good example for all the ministers of Gods word to follow; teaching them to deliuer Gods word so purely and sincerely, that if they be called into question about the same, they may bee bold to appeale to the cōsciēces of their hearers although they be wicked mē.
Nowe after this answer, one of the seruants of Caiphas smites Christ with a rodde: in whome the saying is verified,Ioh 18. [...]2. Like master, like seruant: that is, if the master be wicked, seruants commonly will be wicked also: if the master be an enemie to Christ, his seruant will be Christs enemie also. And this is the cause why there are so many lewd apprentises and seruants, because there are so many lewd masters. Many masters complaine of seruants nowe adaies; but there is more cause why they should complaine of themselues: for vsually seruants will not become obedient to their masters, till their masters first become obedient vnto Christ: therefore let masters learne to obey God, and then their seruants will obey them also.
Further, Christ being smitten, makes this answer: If I haue euill spoken, beare [Page 314] witnesse of the euill: but if I haue well spoken, why smitest thou me? making complaint of an iniurie done vnto him. Nowe hereupon scoffing Iulian the Apostata saith, Christ keepes not his owne lawes, but goeth against his owne precept; when as he said,Mat. 5.39. If one strike thee on the one cheeke, turne to him the other also. But we must knowe, that in these wordes Christs meaning is, that a man must rather suffer a double wrong, then seeke a priuate reuenge. And before Christ spake in his owne defence, which a man may lawefully doe, and not seeke any reuenge: for it is one thing to defend his owne cause, and another to seeke reuenge.
Nowe followes the second point in their proceeding, which is, the producing of false witnesses against him; as Saint Mathew saith,Mat. 26.60. The whole Counsell sought false witnesse against him, and thongh many came yet found they none: for they could not agree togither, because they alleadged false thinges against him, which they could not prooue. And thus the members of Christ haue often such enemies as make no bones shamefully to auouch that against them, which they cannot be able to iustifie.Ter [...]l. Apol. co [...]ra g [...]. The ten persecutions which were in the first 300. yeares after Christ, arose oftentimes of shamelesse reports that men gaue out, which said that Christians liued of mans flesh: and therefore slewe their owne children: 2. that they liued on rawe flesh, 3. that they committed incest one with another in their assemblies: 4. that they worshipped the head of an asse: 5. that they worshipped the Sunne and Moone: 6. that they were traitours and sought to vndermine the Romane Empire: and lastly, whersoeuer was thunder or earthquakes, seditions or tumults, or any disquietnesse or trouble, Christians were accused as the authors thereof. Such enemies haue they had in all ages: and in these our daies the same is practised, and will bee to the worldes ende. Nowe when the first witnesses could not agree among thē selues, then two other false witnesses came forth, which auouched that Christ said,Ma [...]. 14 58. I will destroy this temple made with hands, & within three daies will build another made without handes. Indeede Christ said some such wordes: for saith he,Ioh. 2.19. vers. 22. Destroy this temple and within three daies I will build it vp againe. But he spake this of the temple of his bodie: whereas they malitiously did interpret him to haue spoken of the temple in Ierusalem. And againe they change the wordes, for Christ said, Destroy this temple, &c. but these witnesses affirme he said, I will destroy this temple made with hands, &c. And thus they change both words and meaning: and therefore the Holy Ghost calleth them false witnesses. By this we must be aduertised to take heed howe we report mens wordes: for if wee change the meaning, though in part we retaine the wordes, we may soone become slanderers and false witnesses: and as this dutie must be performed towards all men, so especially towards the ministers of the Gospel: and the neglect of this dutie procureth many slaunders to thē in this our Church: whereof indeede the re [...]orters are the cause, and not the ministers themselues.
Now at this false accusation Christ was silent, so as Caiphas asked him why he answered nothing. Herein we are to consider many things: I. why Christ was silent. The causes be two: first he was to shewe himselfe a patterne of true humilitie & patience, therfore euen then would he be silent whē he was most falsely accused of his aduersaries. Secondly he is silent, that standing before [Page 315] the iudge to be condemned, the sentence might proceed against him, and hee might suffer the death appointed, which was due vnto vs, and so become our redeemer. And in Christs example we must note that it is a speciall dutie to knowe when to speake, and when to be silent. The ordering of the tongue is a rare gift, and few attaine vnto it. Some will peraduenture aske what rule wee haue to direct vs herein? Ans. The general rule for the ordering of the tongne, is the lawe of God. We are commanded to seeke the glorie of God in the first table; and in the second the good of our neighbour: when thy speech therefore will serue either for Gods glorie, or the good of thy neighbor, then thou must speake: if it serue for neither, then bee silent. Againe, if thy silence bee either for Gods glorie, or the good of thy neighbour, then be silent: if it wil not then speake. And because it is hard for a man to knowe when his speech or silence will serue for these two ends: therfore we must praie vnto God that hee will teach and direct vs herein: as Dauid doth,Psal. 141.3. Psal. 51. [...]5. Set a watch (saith he) O Lord before my mouth, and keepe the doore of my lippes: and againe, Open thou my lipps, O Lord, and my mouth shall shewe forth thy praise.
Thus much for the false witnesses produced. Now followeth the third point which is, the adiuring of Christ: for Caiphas the high priest charged him to tel him whether he were the Christ the sonne of God or no. To adiure a man, is to charge and command him in the name of God, to declare a trueth, not onely because God is witnesse thereof, but also because he is a iudge to reuenge,1. Thess. 5.27. if he speake not the trueth. Thus Paul adiured the Thessalonians, charging them in the Lord, that his epistle should be read vnto all the brethren the Saints. And the like doth Caiphas to Christ. And hea [...]e is a thing to be wondred at; Caiphas the high priest adiureth him in the name of God, who is very God, euen the Sonne of God. And this shewes what a small account hee made of the name of God; for hee did it onely to get aduantage on Christs wordes: and so do many nowe adaies, who for a little profit or gaine make a matter of nothing to abuse the name of God a thousand waies.
Christ beeing thus adiured, though silent before, yet nowe in reuerence to Gods maiestie [...] answered and said: first, Thou hast said it: and in Saint Marke,Mat. 26.25. Mat. 14 62, Ioh. 19.7. I am he. In this answer, appeares the wonderful prouidence of god. For though Caiphas take hence the occasion of condemning Christ, yet hath he withall drawne from him a most excellent confession, that he is the Sonne of God, & our alone Sauiour. And by this meanes he proceeds to shut heauen against himselfe, and to open the same for vs.
Thus we haue ended the first inditement of Christ before Caiphas.Ioh. 18.19. Luk. 23. Mat. 2 [...].2. Mat. [...]. [...]. Nowe followeth the second, which was before Pontius Pilate, in the common hall at Ierusalem. The historie of it is set downe at large in all the Euangelists. In this second inditemēt of Christ (that we may referre euery matter to his place) we are to obserue foure things: I the accusation of Christ before Pilate. II. his examination. III. Pilates pollicie to saue Christ. IV. Pilats absoluing of him; and then the condemnation of Christ in both courts, Ecclesiasticall and ciuill: of these in order. In Christs accusation, we must consider many points. The first is, who were his accusers, namely the high Priest, the Scribes, and Pharisies, and Elders of the people, and the common people: all these conspired togither [Page 316] to accuse him. The cause that mooued the Pharises and Elders of the people hereunto, is noted by Saint Matthew,Math. [...]7. [...]8. who saith of enuie they deliuered him. Enuie is nothing but a sadnesse in a mans heart, at the prosperitie of his better. And it raigned in the Scribes and Pharises, and the occasion was this. Christ had taught most heauenly doctrine, and confirmed the same by most wonderfull miracles, and did greatly exceede them all, and was in more account among the people: and for this cause the Scribes and Pharises & high Priests, repined and grudged at him. Now their example serues to admonish vs to take heede of this sinne, as beeing the mother of many mischiefes. And we must rather follow the example of Moses, who when Iosua desired him to forbid Eldad and Medad to prophecie, answered,Numb. 11.26, 27,28. Enuiest thou for my sake? yea I would to God all the lords people were prophets. And we must be of the same minde with Iohn Baptist, who hearing by his disciples that the people left him and followed Christ, said,Ioh. 3.29. his ioy was fulfilled, for Christ must increase, and he must decrease. And so we must be glad and content when we see the prosperitie of our neighbours any way. Now the cause why the common people ioyne with them was,Math. 27.20. because the chiefe Priests and the Scribes & Elders had perswaded them to a bad conceit of Christ. Hence it appeares that it is most requisite for any people, be they neuer so good, to haue good magistrates, & godly rulers to gouerne them by wise and godly counsell. The necessitie hereof was well knowne to Iethro Moses father in law, though he were a heathen man:Exod. 18.21. for he biddeth Moses to prouide among all the people men of courag [...] fearing God, men dealing truly, hating couetousnesse, and appoint them to be rulers ouer the people. Teaching vs, that if couetous, malitious, and vngodly men, not fearing God [...] goe before the people, they also shall in all likelihood be carried into the like sinnes by their example.
The next point concernes the place where they accuse him, which was at the doore of the common hall:Ioh. 1 [...]8. for hauing brought him before the counsell at Ierusalem and there condemned him of blasphemie, afterward they bring him into the common hall where Pilate sate iudge. Yet did they not enter in, but staied without at the dore, least they should be defiled, and be made vnfit to eate the passeouer. In which practise of theirs, we are to marke an example of most notable both superstition, and most grosse hypocrisie. For they make no bones to accuse and arraigne a man most iust and innocent, and yet are very strict and curious in an outward ceremonie. And in like maner they make no conscience to giue thirtie pieces of siluer to betray Christ:Math. 27.6. but to cast the same into the treasurie, they make it a great and heinous offence. And for this cause Christ pronounceth a woe vnto the Scribes and Pharises, calling them hypocrites: for, saith he, [...]ath. 23.23. you tithe mynt, anyse, and commin, and leaue the weightie matters of the law, as iudgement, and mercie. And the very same thing we see practised of the Church of Rome at this day, and of sundrie Papists that liue amōgst vs: they will not eate flesh in Lent, or vpon any of the Popes fasting daies for any thing: and yet the same men make no conscience of seeking the bloode of the Lords annointed, and their dread soueraigne. And in this we see the most palpable, and most grosse hypocrisie of those that be of that Church. But shall we thinke that our owne Church is free from such men? no assuredly: for take [Page 317] a view of the profession that is vsed among the people of England, and it will appeare that they place their whole religion for the most part in the obseruation of certaine ceremonies. The manner of most men is to come to the place of assemblies, where God is worshipped, & there mumble vp the Lords prayer, the commandements, and the beleefe in stead of praiers, which being done, God is well serued thinke they: whereas in the meane season they neglect to learne and practise such things as are taught them for their saluation by the ministers of Gods word. At the feast of Easter, euery man will be full of deuotion and charitie, and come to receiue the Lords Supper, as though he were the holiest man in the world; but when the time is past, all generally turne to their old by as againe: and all the yeare after liue as they list, making no conscience of lying, slandering, fraud, and deceit in their affaires among men. But we must know that there is no soundnes of religion, but grosse hypocrisie in all such men: they worship God with their lippes, but there is no power of godlinesse in their hearts.
The third point is, concerning the partie to whome they make this accusation against Christ, namely, not to a Iewe, but to a Gentile: for hauing condemned him in their Ecclesiasticall court before Caiphas the high priest, they bring him to Pontius Pilate the deputie of Tiberius Caesar in Iudea. Where we must obserue the wonderfull prouidence of God, in that not onely the Iewes, but the Gentiles also had a stroke in the arraignment of Christ, that that might be true which the Apostle saith, God shut vp all vnder sinne, that he might haue mercie vpon all. Rom. 11.32,
The fourth point is, the matter of their accusation: they accuse our Sauiour Christ of three things: I. that he seduced the people. II. that he forbad to pay tribute to Caesar. III. that he saide he was a king.Luk. 23. [...] Let vs well consider these accusations, especially the two last, because they are flat contrarie both to Christs preaching, and to his practise. For when the people would haue made him a King, after he had wrought the miracle of the fiue loaues & two fishes, the text saith he departed from among them vnto a mountaine himselfe alone. Secondly, when tribute was demanded of him for Caesar,Ioh. 6.15. Math. 17.27. though he were the Kings sonne, and therefore was freed; yet saith he to Peter, least we should offend them goe to the sea, and cast in an angle and take the first fish that commeth vp, and when thou hast opened his mouth, thou shalt finde a piece of twentie pence, that take and giue vnto them for thee and me. And when he was called to be a iudge to deuide the inheritance betweene two brethren, he refused to doe it, saying, Who made me a iudge betweene you? Therefore in these two things, they did most falsly accuse him. Whereby we learne, that nothing is so false and vntrue, but the slanderer dare lay it to the charge of the innocent: the tongues of the slanderers are sharpe swords, and venemous arrowes,Psal. 120.4. and 5.9. to woūd their enemies: their throats are open sepulchres, the poyson of aspes is vnder their lippes. If a man speake gracious words, his tongue is touched with the fire of Gods spirit: but as S. Iames saith, the tongue of the wicked is fire,Iam. 3.6. yea a world of wickednes, and it is set on fire with the fire of hell: therefore let this example be a caueat to vs all, to teach vs to take heede of slandering, for the deuill then speakes by vs, and kindles our tongues with the fire of hell.
[Page 318]The fifth point is, the manner of their accusation, which is diligently to be marked: for they doe not onely charge him with a manifest vntruth, but they beseech Pilate to put him to death, crying, Iniustice. For a bla [...]phemer by their l [...]we should be stoned and not crucified. Math. 27 [...]22,23. Crucifie him, crucifie him: in so much that Pontius Pilate was afraid of them: where we see how these shamelesse Iewes goe beyond their compasse, and the bounds of all accusers, whose dutie is to testi [...]ie onely what they know. Now in the matter of this their accusation, appeares their wonderfull inconstancie. For a little before when Christ came to Ierusalem riding vpon an asse, shewing some signes of his kingly authoritie, they cut downe branches from the trees, and strawed them in the way, crying, Hosanna, Blessed is he that commeth in the name of the Lord: but now they sing another song, and in stead of Hosanna, they crie, Crucifie him, crucifie him. And the like inconstancie is to be found in the people of these our times. They vse to receiue any religion that is offered vnto them: for in the daies of King Edward the sixth, the people of England receiued the Gospel of Christ: but shortly after in Queene Maries time, the same people receiued the wretched and abhominable doctrine of the church of Rome. And not many yeares after when it pleased God to bring againe the light of his glorious Gospel by our gracious Prince, the same people turned from poperie, and embraced the true religion againe. And thus with the Iewes one while they crie Hosanna to Christ, and receiue his Gospel; and shortly after they crie, Crucifie him, crucifie him, by embracing idolatrous poperie. Let vs therefore learne in the feare of God, by the ficklenes of the Iewes [...] that sing two contrarie songs in so short a space, to acknowledge our inconstancie and weaknes in the matter of religion: whereby if God leaue vs [...] [...]itle to our selues, we shall straightway forsake Christ, his Gospel, and all.
T [...] [...]ch of the accusation. Now followeth Christs examination before [...]o [...]us Pilate: for when the Iewes had thus falsly accused him, then Pontius Pilate tooke him and brought him into the common hall, and asked him this question, Art thou the King of the Iewes? Now Christ beeing thus examined, made as Paul also testifieth, [...]. Tim. 6.12. a good confession. The summe thereof stands in foure heads. The first is, that he confesseth himselfe to be a King; not such an one as they accused him to be,Ioh. 18.36,37. yet a true King. Whence we may learne diuers instructions: first, that euery Christian man in the midst of his miserie and affliction, hath one that is most sufficient euery way to defend him against all his enemies, the world, the flesh, and the deuill. For this King can doe whatsoeuer he will: and therefore when the legion of deuills would enter into a herd of swine, they could not without his leaue. And when the Centurions daughter was dead,Math 8.31. M [...]k. 5.41. Io [...]. 11 43. he but spake the word and shee arose. And when Lazarus was dead, and had lien in the graue foure daies, he but saide, Lazarus come forth, and he came forth bound hand and foote. Yea euen hell and death giue place to his word, and nothing can resist his power. And therefore he that is a true member of Christ, needes not to feare any enemies be they neuer so great or so many. And againe, as Christ is able, so is he readie and willing to saue and defend all that beleeue in him. For he it is that gaue his life for his subiects, which no King would doe, and shedde his blood for their redemption: which he would neuer haue done, if he had not desired their saluation. Secondly, [Page 319] whereas Christ is a mightie King, which can doe whatsoeuer he will, let all such among vs that haue hitherto liued in ignorance, and by reason of ignorance liue in their sinnes, at length begin to come vnto him, and doe him homage, and with penitent hearts fall downe before him: otherwise if they continue in their old rebellions, let them know whatsoeuer they be, high or low, that he hath a rod of iron in his hand to bruise them in pieces;Psal. 2.9. and 110.2. their soules shall smart for it: as both Pilate, Caiphas, and the rest of the Iewes were with a full cup rewarded for crucifying the Lord of life. And if Christ cannot draw thee in this life from thy crooked waies, be sure at the houre of death he will breake thee in pieces like a potters vessell. This must we learne in regard of the first point, that he said plainely, He was a King.
Now follows the second part of his confession, namely that his kingdome was not of this world. Where he sets downe what kinde of King he is; he is no earthly king, his kingdome stands not in the power of men, nor in earthly and outward gouernment; but his kingdome is spirituall, and his gouernment is in the very hearts and consciences of men. His kingdome is not outward to be seene of men, but inward in the heart and [...]oule; and therefore it is onely begunne in this life, and is continued and accomplished in the world to come in the kingdome of glorie: where Christ shall be all in all in the hearts and consciences of all the Elect. Now then, if this be so, howsoeuer Satan haue heretofore raigned in vs, and made our hearts as it were his pallaces: yet now let vs prepare a roome for Christ that he may come and dwell in vs: let him rule our hearts, wills, and affections, that they may become conformable to his will: let vs resigne our selues wholly to be ruled by him, that his spirituall kingdome may be in vs. This kingdome in the heart and conscience is the pearle and hidde treasure,Math. 13.4 [...]. which when a man findeth, he sells all that he hath and buieth it. Let vs therefore in the feare of God, esteeme it as the most pretious thing that may be, and so liue in this world, as that Christ may rule inwardly in vs, by his word and spirit. And againe seeing this regiment of Christ is heauenly, and the full manifestation of it is reserued till the life to come: we must therefore vse this world and all things in it, as honour, wealth, ease, and libertie, as though we vsed them not.1. Cor. 7.3 [...] As a trauailer vseth his staffe in his iourney; as long as it doth further him, so long he will carrie it with him; but when it hindereth him, then he casts it away: so must we vse the things of this life, namely as long as they are helps to further and make vs fitte for the kingdome of heauen, but if they be any hinderance to this spirituall regiment of Christ, we must renounce them and cast them away, be they neuer so pretious to vs.
The third point of Christs confession is, concerning the meanes whereby he gouerneth his kingdome: I came (saith he) into this world to beare witnesse of the truth, that is, to preach the Gospell and doctrine of saluation: and hereby he teacheth that the outward administration of his kingdome, stands specially in the preaching of the word, which is a principall ordinance of his, seruing to gather his Church from the beginning of the world to the ende thereof. And for this cause he hath in all ages set apart chosen ministers for the publishing of the doctrine of the Gospell. And hence it is manifest that the gift of [Page 320] prophecie, is the greatest gift that God bestowes on his Church for the building thereof. And therfore it ought to be most highly esteemed, as a most pretious iewell. And for this cause also the schooles of learning are to be reuerenced & maintained, & all other meanes vsed for the furthering of them; because they are vnder God the fountaines and welsprings of this gift of prophecie.
The last point is, concerning the subiects of Christs kingdome, expressed in these words, They which are of the truth, heare my voice. In which he sets down the true marke of his seruants and subiects, that they are hearers of that heauenly and sauing word which he reuealed from the bosome of his father. It may be alleadged the most wicked men vpon earth, yea the deuils themselues may be hearers of the truth of Christ.Math. 13.9. Ans. There be two kind of hearers: one which heareth onely the outward sound of the word with his bodily eares, and he hauing eares to heare doth not heare: the secōd, is he that doth not only receiue the doctrine that is taught with his eares, but also hath his heart opened to feele the power of it, and to obey the same in the course of his life. This distinction is notably set forth by Dauid, saying,Psal. 40.6. Sacrifice and burnt offerings thou wouldest not haue: but my eares hast thou pierced: whereby he insinuates as it were two kinds of eares: one that is deafe and cannot heare: and thus are the eares of all men by nature in hearing the doctrine of saluation: the other is a newe eare pierced and bored by the hand of God, which causeth a mans heart to heare the sound and operation of the word, and the life to expresse the truth of it. Now the subiects of Christs kingdom are such, as with the outward hearing of the word, haue an inward hearing of the soule, & grace also to obey: & therefore all those that make no conscience of obedience to the word of god preached vnto them, are no lesse then rebels to Christ. We may perswade our selues that we are good subiects, because we heare the word & receiue the Sacraments, but if our liues abound with sinne, and if our hearts be not pierced through by the sword of Gods spirit, whether we be high or low, rich or poore, let vs be what we will be, we are no right subiects indeed, but rebells & traytours vnto the euerliuing God. It may be hereafter God will giue further grace; but as yet all impenitent persons, though liuing in the midst of Gods church, are no obedient and faithfull subiects: & therfore while we haue time, let vs labour to performe in deede that which we doe in word professe.
Thus much of the examination and confession of Christ. Now followeth the third point concerning the pollicies which Pilate vsed to saue Christ: and they are three. First, when he heard that Christ was of Galilee, he tooke occasion to send him to Herod, thinking thereby to shift his hands of him, and not to shed his blood.Luk. 23.7. In which pollicie, though he seeme vnwilling to put Christ to death, yet herein he is a most vniust iudge: for hauing giuen testimonie of Christ, that he is innocent, he ought to haue acquitted him, and not haue sent him to Herod for further iudgemēt. In Herods dealing with Christ, we may obserue these points. The first, that he is wonderfully glad of his cō ming. Why so? the text saith,Lu [...]. [...]3.8. because he was desirous to see him of a long season, because he had heard many things of him, and trusted to haue seene some signe done by him. Here marke how he reioyced, not in Christ because he was Christ, that is, his Messias and redeemer, but because he wrought myracles, signes, & wonders. [Page 321] And so it is among vs at this day: it is a rare thing to finde a man that loueth Christ, because he is Christ: some loue Christ for honour, some for wealth, & others for praise: that is, because they get honour, wealth, and praise by confessing his name. Againe, many professe Christ, onely because it is the law and custome of their nation. But we must learne to be of this minde, to loue Christ, because he is Christ, euen for himselfe, and not for any other sinister respect: & we must reioyce in Christ for himselfe, though we neuer haue profit nor pleasure, neither honour or wealth by him. And if we loue him for wealth or pleasure, or for any other ende but for himselfe alone, when these things are taken away, then we shall vtterly forsake Christ in like manner. The second point is, that Herod desires Christ to worke a miracle. He can be content to see the works of Christ, but he cannot abide to heare his word, and to beare his yoke. Like to him are many in these daies, which gladly desire to heare the Gospel of Christ preached, onely because they would here speach of some strange things, laying aside all care and conscience to obey that which they heare. Yea many in England delight to read the straunge histories of the Bible; & therefore can rehearse the most part of it, (and it were to be wished that all could doe the like:) yet come to the practise of it, the same persons are commonly found as bad in life &conuersation, yea rather worse then others. Let vs therfore labour that with our knowledge we may ioyne obedience, & practise with our learning; & as well to be affected with the word of Christ, as with his works. The third point is, that Herod derides Christ, & sends him away, cloathed in a white garment. This is that Herod whom Christ called a foxe; who also when he heard Iohn Baptist preach, did many things, [...]uk 13.3 [...]. and heard him gladly. How then comes Herod to this outrage of wickednes, thus to abuse Christ? Ans. We must know, that although Herod at the first hea [...]d Iohn preach, yet withall he followed his owne affections, and sought how to fulfill the lusts of his flesh. For when Iohn told him that it was not lawfull [...]or him to haue his brother Philips wife, he cast him in prison, and afterward [...]ut off his head for it: after which offence, he is growne to this height of impietie, that he now despiseth Christ, &can not abide to heare him. Where we learne, that as we are willing to heare Gods word preached, so withall we must take heede that we practise no manner of sinne; but make conscience of euery thing that may displease God. Thou maist, I graunt, be one that feareth and fauoureth Iohn Baptist for a time, wallowing in thy olde sinnes: but after a while, yeilding to the swinge of thy corrupt heart, thou wilt neuer heare Iohn, nor Christ himselfe, but hate and despise them both. This is the cause why some which haue beene professours of religion heretofore, and haue had great measure of knowledge, are now become very loose persons, and can not abide to heare the word preached vnto them; the reason is, because they could not abide to leaue their sinnes. Therefore that we may begin in the spirit and not ende in the flesh, let euery one that calls on the name of the Lord depart from iniquitie.
Now follows the second pollicie of Pilate. For when he saw the first would not preuaile, then he tooke a new course: for he tooke Iesus into the common hall and s [...]ourged him, and the souldiers platted a crowne of thornes and pu [...] [Page 322] it on his head, and they put on him a purple garment,Ioh. 19.1. and said, Haile King of the Iewes, and smote him with their roddes. And thus he brought him forth before the Iewes, perswading himselfe that when they saw him so abased, and so ignominiously abused, they would be content therewith, and exact no greater punishment at his hands: thinking thus to haue pacified the rage of the Iewes and so to haue deliuered Christ from death, by inflicting vpon him some lesser punishment. This pollicie is as it were a looking glasse, in which we may behold of what nature and condition all plotts and pollicies of men are, which are deuised and practised without the direction of Gods word. In it we may obserue two things: the first is, the ground thereof; which is a most silly, simple, or rather senslesse argument. For he reasoneth vs:Luk. 23. 14, 15, 16. I finde no fault in this man, therefore I will chastise him and let him goe. A man would hardly haue thought, that one hauing but common sense, would haue made such a reason, much lesse a gre [...]t iudge sitting in the roome of God. But in him we may behold and see the ground of all humane pollicie which is beside the word of God, namely the foolish and blind reason of men. The second thing to be considered is, the proceeding and is [...]ue of this pollicie. Pilate must either whippe Christ beeing innocent; or put him to death: which are both sinnes and great offences. Now he maketh choice of the lesser, which is to whippe him, and is perswaded that he ought to doe so: whereas of two sinnes or euils, a man ought to doe neither. And in doing this, Pilate beginnes to make a breach in his conscience; and that is the fruit that all politicks reape of their deuis [...]s, which proceede by the light of their owne reason, without the word of God. By this example, we are admonished of two things: first, that before we enterprise any businesse, we must rectifie our iudgements by Gods word. Dauid was a most wise King, and no doubt, had withall a graue and wise counsell, but yet he preferred the word of God before all, saying, [...] [...]4. Thy tes [...]m [...]ies are my counsellers. Secondly, in our proceedings we must keepe an vpr [...]ght, pure, and vnblameable conscience, as Paul exhorteth Timothie to haue the mysterie of faith in a pure conscience; [...]. giuing vs thereby to vnderstand, that a good conscience is at it were a chest or cupboard, in which we are to keepe and locke vp our religion, and all other graces of God, as the most pretious iewells that can be: and that if we suffer this chest to be broken vp, all our riches and iewels are gone.
But let vs yet viewe the dealing of Pilate more particularly: he whippes Christ, puts on him a purple garment, puts a reede in his hand, sets a crowne of thornes vpon his head, and causes the souldiours to mocke him, and spit in his face. Now in this that Christ standing in our roome, was thus shamefully abused, we must consider what was due vnto euery one of vs for our sinnes, namely shame & reproch in this life, & in the life to come endles confusion. And we see the confession of Christ to be true which he made to Pilate, that his kingdome was not of this world; for if it had beene so, they would haue put a crowne of gold vpon his head, and not a crowne of thornes, which nothing at all beseemed an earthly king: and in stead of a reede they would haue put a scepter into his hand: and in stead of buffetting and spitting on him, they would haue adored him, and fallen downe before him. Againe, whereas [Page 323] Chri [...] our head in this world, ware no other crown but one made of tho [...]ns, it serueth to teach all those that are the members of Christ, that they must not looke for a crowne of glorie in this life; because that is reserued for the life to come. And if we would then weare the crowne of glorie with Christ; we must here in this life weare a crown of thornes, as he did: for as Paul saith,2. Tim. 1.1 [...]. If we suffer with Christ, we shall also raigne with him: and that which was fully verified in Christ the head, must in some sort be verified in euery true member of Christ.
Pilates third pollicie was this; when he sawe that neither of the two former would preuaile, he comes forth vnto the Iewes, and makes an oration to this effect; that nowe was the feast of the passeouer, and that they had a custome that the Gouernour should then deliuer vnto the people a prisoner whome they would: therefore he asked them whether he should let loose to them Barrabas, or Iesus which is called Christ: this Barrabas was a notable malefactour, that with insurrection had committed murther. And thus Pilate cunningly matcheth Christ with Barrabas, thinking that the Iewes would rather chuse him then Barrabas beeing a notorious malefactour, not worthie to liue on the face of the earth: and by this meanes he thought to haue deliuered Christ from death, though otherwise he accoūted him as a malefactour. The ground of this pollicie (as we see) is an old custome of the Iewes, that a prisoner should be let loose at Easter. And it may be the ende of this custome was, to increase the solemnitie of the feast. But whatsoeuer in trueth the ende was, the fact it selfe was but a prophanation of the time, and an abomination before the Lord: for Salomon saith,Prou. 17.15. He that iustifieth the wicked, &condemneth the iust, euen they both are abominatiō before the Lord. The like practise takes place with many in these daies, who thinke the Lords day neuer well spent vnlesse they may adde solemnitie thereunto, by reuel & riot, by frequēting of tauerns and alehouses. And furthermore, where Pilate matcheth Christ beeing innocent with Barrabas, and the people preferre him before Christ, hauing libertie to choose either; it shewes that God in his prouidence had appointed that Christ should not stand in his owne roome before Pilate, but in our roome and steade, as a Mediatour betweene God and vs. And in this fact of the people we see howe sinne by degrees takes hold of men and that speedily. Who would haue thought that these Iewes, which a little before cried Hosanna, and spread their garments before Christ in the way, would euer haue preferred a murtherer before him? But it was the doing of the high priestes, the Scribes, and Pharises, who did animate and stirre them vp to this wickednes: and hereupon when they had yeelded first to to attach him, and then to accuse him, they are carried to an higher degree of impietie, namely to seeke his blood: and least he should escape their handes, they plunge themselues deeper yet preferring a wretched murtherer, euē seditious Barrabas before him. This must teach euery one of vs to take heede of the beginnings euen of the least sinnes; for the deuill is cunning, he will not plunge a man into the greatest sinnes at the first: but this manner is, by little and little to creepe into the heart: and hauing once possession thereof, by steppes to bring men to the height of sinne, and that with speede. We must therefore in the [Page 324] feare of God preuent sinne betimes, and at the first motion cut off all occasions hereof:2. Tim. 2.17. that which Paul saith of heresie, comparing it to a canker or gangrene, may be [...]aid of all sinne. The nature of the gangrene is to runne from one ioynt to another, from the toe to the foote, from the foote to the legge, from the legge to the thigh, til it haue wasted and destroyed the life of the bodie: so giue any sinne but an entrance, and it will soone ouerspread the whole man: and if the deuill may be suffered but to put one talent into thy heart, he will presently winde himselfe into thee, his head, his bodie and all. The Psalmist saith,Psal. 137.9. that he is blessed that taketh the children of the Babylonians and dasheth them against the stones; and as truely it may be said, blessed is the man that dasheth the head of his sinnes against the ground while they are young, before they get strength to ouermaster him.
Thus haue we seene the pollicies of Pilate: now followeth the absolution of Christ:Mat. 27.23.24. Luk. 23.14. 22. M [...]r. 15 14. for when Pilate had vsed many meanes to deliuer him, and none would preuaile, then he absolues him, by giuing diuers testimonies of his innocency: for he came forth three times, and bare witnesse thereof: and last of all he testified the same by washing of his handes,Ioh. 18.38. & 19.4. which rite signifieth properly the defiling of the handes before, but as yet Pilate had not defiled his handes, and therefore he vsed it as a token, to shewe, that Christ was innocent, and that he would not defile his owne hands with innocent bloode. There were three causes that mooued Pilate to absolue Christ. First he sawe that hee was a iust man, Mat. 27.19.24. as Saint Matthew noteth, and that the high priests and people had deliuered him vp of enuie, Mar. 15.10. as Saint Marke saith. By this it is plaine, that a very Pagan or infidell may in some things goe beyond such as be in Gods Church, hauing better conscience, and dealing more iustly then they. Pontius Pilate was a heathen man and a Gentile, the Iewes were the Church and people of the liuing God: yet he sees plainely that Christ was a iust man, and therupon is mooued to absolue him: whereas the Iewes which should be men of conscience and religion, seeke his death. And thus a very Pagan may otherwhiles see more into a matter then those that be reputed of the Church. And this must admonish all such as professe the Gospell to looke vnto their proceedings, that they doe al things with vpright conscience: for if we deale vniustly in our proceedings, we may haue neighbours, men of no religion, that wil looke through vs, and see the gros [...]e hypocrisie of our profession, which also would be loath to doe those things which wee doe. The second cause that mooued Pilate to absolue Christ, was his wiues dreame: for when he was set downe vpon the iudgement seate, shee sent vnto him, saying,Mat. 17.19. Haue thou nothing to doe with that iust man: for I haue suffered many things in a dreame by reason of him. Dreames are of three sortes: naturall, rising from the constitution of the bodie: diabolicall, such as come by the suggestion of the deuill: diuine, which are from God. Some haue thought that this dreame was of the deuill; as though he had laboured thereby to hinder the death of Christ, and consequently our saluation: but I rather thinke it was occasioned by the things which shee had heard before of Christ, or that it was immediatly from God, as the dreames of Pharao and Nabuchodonoser, and serued for a further manifestation of Christs innocency. Here it may be asked, whether we may [Page 325] regard our dreames now, as Pilates wife did or no? Ans. We haue the bookes of the olde and newe testament to be our direction, as Esai saith:Isa. 8.10. to the lawe & to the testimonie, they must be our rule and guide. In these daies we must not looke to be taught by visions and dreames: yet shal it not be amisse to obserue this caueat concerning dreames, that by them wee may gesse the constitution of our bodies, and oftentimes at the sinnes whereunto we are inclined. The last motiue which caused Pilate to absolue Christ was a speech of the Iewes: for they said, that Christ ought to die by their law, because he said he was the sonne of God. And the text saith, when Pilate heard that, he was afraid. Ioh. 19.7,8. Marke how a poore Painym that knewe not Gods word, at the hearing of the name of the sonne of God is stricken with feare. No doubt hee shall rise in iudgement against many among vs that without all feare rend the name of god in peeces by swearing, blaspheming, cursed speaking. But let all those that feare the Lord learne to tremble and be afraid at his blessed name.
Thus much for the causes that mooued Pilate to absolue Christ: as also for the second part of Christs arraignment, namely his accusation. Now followes the third part, which is his condemnation: and that is twofold. The first by the Ecclesiasticall assemblie and counsell of the Iewes at Ierusalem, in the high priests hal before Caiphas. The tenour of his condemnation was this.Math. 26.66. He hath blasphemed, what haue we any more neede of witnesses, he is worthie to die? The cause why they saie not he shall die, but, he is worthy to die, Deut. 17.7,8,9. is this. The Iewes had two iurisdictions, the one Ecclesiasticall, the other ciuill, both prescribed and distinctly executed by the commandement of God, till the time of the Machabees, in which both iointly together came into the handes of the priests: but afterward about the daies of Herod the great, the Romane Emperour tooke away both iurisdictions from the Iewes and made their kingdome a prouince, so as they could doe no more but apprehend; accuse, and imprison: as doth appeare by the example of Saul,Act. 9.7. who gate letters from the high priest to Damascus, that if hee found any either man or woman that beleeued in Christ, he might bring them bound to Ierusalem, and imprison them: but kill or condemne they could not.
By the fact of this Counsell wee learne sundrie points: first, that generall counsels and the Pope himselfe sitting iudicially in his consistorie may erre. If there were any visible Church of God at the time of Christs arraignment vpon the face of the whole world, it was no doubt the Church of the Iewes. For Caiphas the high priest was a figure of Christ, the Scribes and Pharises sate in Moses chaire, and Ierusalem is called by Christ, the holy citie, Math. 4.5. and 27.53. Yet for al this that which was foretold is now verified, namely that the chiefe corner stone should be reiected of master builders. For by the generall consent of the counsell at Ierusalem, Christ the head of the Catholike Church and the redeemer of mankinde is accused of blasphemie, and condemned as worthie of death. Wherefore it is a meere dotage of mans braine to auouch, that the Pope cannot possibly erre in giuing a definitiue sentence in matters either of faith or maners. Neither can the Church of Rome plead priuiledge, for Ierusalem had as many prerogatiues as any people in the worlde could haue.Rom 9.3.
[Page 326]Againe, by this we see there is no reason why we should ascribe to any man or to oecumenicall counsels themselues, absolute and soueraigne power to determine and giue iudgement in matters of religion, considering they are in danger to be ouertaken with notable slippes and errours.Mat. 23.20. And therefore the soueraignitie of iudgement is peculiar to the sonne of god, who is the only doctour and law-giuer of the Church: and he puts the same in execution in and by the written word. As for the speech of the papists calling the Scriptures a dumbe Iudge, it is little to be regarded: for the Scriptures are, as it were, the letter of the liuing God sent from heauen to his Church vpon earth: and therefore they speake as plainely and as sufficiently vnto vs of all matters of faith, as a man can speake vnto his friende by letter, so be it, we haue the gift of discerning. Yet doe we not barre the Church of God from all iudgement. For the ministeriall power of giuing iudgement both publikely and priuatly is graunted vnto it of God: and that is to determine and giue sentence of matters in question according to the word as the lawyer giues iudgement, not according as he will, but according to the tenour of the law.
Thirdly wee learne, that personall succession is no vnfallible marke of the true faith, and of true pastours; vnlesse withall be ioyned succession in the doctrine of the Prophets and Apostles. For Caiphas held his office by succession from Aaron: and yet in publike assembly condemned the Messias spoken of by Moses and the prophets. Therefore the succession of bishops of Rome from Peter is of no moment, vnlesse they can prooue that their religion is the religion of Peter, which they can neuer doe.
And thus much of Christs first condemnation. The second was by Pontius Pilate, who sate in an other court as a ciuill iudge, and the tenour of his sentence was, that the Iewes should take him and crucifie him.Luk. 13.24. Here we must consider the reasons that mooued Pilate to determine thus: the first was, the impatience of the Iewes: he for his part was loath to defile his handes with innocent blood, but the Iewes cried,Mat. 27.25. his blood be vpon vs, and on our children: which according to their wish came vpon them within fewe yeares after, and so remaineth still vnto this daie. By which we are taught to take heede of imprecations against our selues, our children, or seruants, or any other creatures: for God heareth mens praiers two waies: either in mercy, or in his wrath and danger. If thou curse thy selfe, or any other, except thou turne vnto the Lord by speedie repentance, he may heare thy praier in his wrath, and verifie thy curse vpon thee to thy vtter confusion. The second reason that mooued Pilate to condemne Christ was, because he feared men more then God: for beeing deputie vnder Tyberius Cesar ouer the prouince of Iudea,Ioh. 19.12.13. for feare of loosing his office, and of displeasing the Iewes, hee condemned Christ after hee had absolued him: whereby wee see, that it is a grieuous sinne to feare dust and ashes more then the liuing God. And therefore Saint Iohn saith,Reuel 21.8. that the fearefull shall haue their portion in the burning lake: that is, such as are more afraide of man then of God. And this sinne in Pilate wanted not his iust rewarde: for not long after he lost his deputie-shippe, and Cesars fauour, and fled to Vienna;Euseb. hist. lib. [...]. [...]7. where liuing in banishment, he killed himselfe. And thus God meetes with them that feare the creature more then the Creatour. [Page 327] That we may therefore auoid the heauie hand of God, let vs learne to feare God aboue all: else we shall dishonour God, and shame the religion which we professe.
The proper ende of Christs condemnation set downe though not in Pilates will, yet in Gods eternall counsell was, that he might be the cause of absolution at the barre of Gods iustice vnto all those whatsoeuer they are which shall come to life eternall. For we must still remember, that when Christ was condemned by mortall Iudges, he stood in our place, and in him were all our sinnes condemned before God. Therefore to conclude this point; if this were the ende of the counsell of God, to haue his owne sonne condemned by Pontius Pilate a mortall iudge, that we might not be condemned but absolued before Gods iudgement seate: let vs all labour to haue this absolution sealed vp in our hearts by the testimonie of Gods spirit. For one day we must come to the barre of Gods iudgement: and if wee haue not an absolution by Christs condemnation at Pilates earthly barre, let vs looke for nothing else but the fearefull sentence of condemnation at the celestiall barre of Gods iustice, to be vttered at the day of the last iudgement. If a man should commit such an heynous offence, as that he could no other way escape death but by the Princes pardon, he neither would nor could be at rest, till by one meanes or other he had obtained the same, and had gotten it written and sealed: which done, he would carrie it home, locke it vp safe and sound, and many times looke vpon it with great ioy and gladnesse. Well, this is the case of euery one of vs: by nature we are rebells and traytours against God, and haue by our sinnes deserued tenne thousand deaths. Now our onely stay and refuge is, that Christ the sonne of God was condemned for vs: and therefore in Christ we must sue for pardon at Gods hands, and neuer rest till we haue the assurance thereof sealed vp in our hearts and consciences: alwaies remembring, that euer after we lead a new life, and neuer commit the like sinnes against God any more. It were a blessed thing if this would enter into our hearts: but alas, we are as dead in our sinnes as a dead carkasse is in the graue. The Ministers of God may teach this often vnto vs, and we may also heare the same: but satan doth so possesse mens hearts, that they seldom or neuer begin to beleeue or receiue it till it be too late. Euery one can say, God is mercifull, but that is not enough: for Christ beeing most righteous was condemned, that thou beeing a wretched sinner mightest be saued: and therefore thou must labour for thy selfe, to haue some testimonie of thine absolution by Christs condemnation, sealed vp in thine owne conscience, that thou maist more assuredly say, God is and will be mercifull vnto thee.
Hauing spoken of the whole arraignment of Christ, and of his passion in generall. Now let vs proceede to the parts of the passion, which are three: Christs Execution, his Buriall, and his Descending into hell. This beeing withall remembred, that these three parts, are likewise three degrees of Christs humiliation.
Christs Execution is that part of his passion, which he bare vpon the crosse, expressed in the words of the Creede, he was crucified, and died. In handling of it we must obserue fiue things: I. the person that suffered: II. the place where [Page 328] he suffered. III. the time when he suffered. IV. the manner howe he suffered. V. the excellencie of his passion. For the first, the person that suffered was Christ the iust, as Peter saith,2. Pet. 3.18. Christ also hath once suffered for sinnes, the iust, for the vniust: and againe,1. Ioh. 2.1. Christ Iesus the iust (saith S. Iohn) is the reconciliation for our sinnes. And in his execution, we shall haue manifest declarations of his righteousnes and iustice, consisting in two most worthie points. First, when he was vpon the crosse, and the souldiours were nailing his handes and feete thereunto, and racking his bodie most cruelly, he praied, Father, forgiue them, they know not what they do. Luk. 23.34. These souldiers were by al likelihood the very same that apprehended him, and brought him before Caiphas, and from thence to Pontius Pilate, and there platted a crowne of thornes and set it on his head, & buffeted him, and spitefully intreated him as we haue heard: and yet Christ speakes no worde of reuenge vnto them, but with all patience in the very extremitie of their malice and iniurie, he praieth vnto his father to forgiue them. Hence wee are taught that when iniuries are done vnto vs, we ought to abstaine from all affection of reuenge, and not so much as manifest the same either in word or deede. It is indeede a hard lesson to learne and practise: but it is our parts to indeauour to do it: and not onely so, but to be readie for euil to doe good: yea, euen at that instant when other men are doing vs wrong: euen then (I say) wee must be readie, if it be possible to doe them good. When as Christs enemies were practising against him all the treacherie they could, euen then he performeth the worke of a Mediatour, and praieth for them vnto his father, and seeketh their saluation. Againe, whereas Christ praieth thus, Father, forgiue them, we gather, that the most principall thing of all that man ought to seeke after in this life, is the forgiuenesse of sinnes. Some thinke that happines consisteth in honour, some in wealth, some in pleasure, some in this, some in that: but indeed the thing which we should most labour for, is reconciliation with God in Christ, that wee may haue the free remission of all our sinnes. Yea this is blessednes it selfe, as Dauid saith, Blessed is he whose iniquitie is forgiuen, and whose sinne is couered. [...]sal. [...].2. Here then beholde the madnesse of the men of this worlde, that either seeke for this blessing in the last place or not at all.
The second testimonie of Christs righteousnesse giuen in the middest of his passion was, that he behelde his mother standing by, and commended her to the custodie of Iohn his disciple:Ioh. 19. whereby he gaue an example of most holy obedience vnto the fifth commandement, which prescribeth honour vnto father and mother. And this his fact sheweth, that the obseruing of this commandement standeth not in outward shew and reuerence onely; but in a godly recompence, in procuring vnto parents all the good we can, both concerning this and a better life. It often falls out that children be as it were Cains to father and mother: some raile on them, some fight with them; others see them pine away and sterue, and not releeue them. But all dutiful children must here learne, that as their parents haue done many duties vnto them, and brought them vp: so they againe must in all reuerence performe obedience vnto them both in word and deede: and when occasion is offered releeue them, yea in all they can, doe good vnto them. Againe in this we may see what a wretched [Page 329] state is that which the Church of Rome calleth the state of perfection; namely to liue apart from the companie of men, in fasting and praying all the daies of a mans life: for hereby the bond of nature is broken, and a man can not do the dutie vnto his parents which Gods lawe requireth, and Christ here himselfe practiseth, nor the duties of a member of Christ which are to be done to the whole Church, and to the rest of the members thereof.
The place where Christ suffered is called Caluarie or Golgotha, that is, the place of dead mens skulles, without the walles of Ierusalem. Concerning the reason of this name, men bee of diuers opinions.Iewish Rabbines. Cypr. lib. de re [...]urrect. August serm. 71. de temp. Hieron. epist. [...]aulae ad Marcellam. Some say it was so called, because Adam was buried there, and that his skull beeing there found gaue the name to the place. And this is the verie opinion of some ancient diuines, that Christ was there crucified where Adam was buried; but because it hath no certaine grounde, I leaue it as vncertaine. Others thinke it was called Caluarie, because the Iewes were wont to carrie out the bones of the dead men, and there to heape them togither, as in times past the manner was in the vauts of sundrie Churches in this land. And some others thinke it was called Golgotha or Caluarie, because theeues and murtherers, and malefactours were there executed, stoned, burned: whereby it came to passe that many skulls and bones of dead men were found there.
The time when Christ was executed, was at the Iewes passeouer, when not onely the Iewes, but also many Proselytes of many countries and nations were assembled: and therefore this execution was not in a priuate corner, but openly in the viewe of the world. For as he was a Sauiour not to the Iewes onely but also the Gentiles: so it was very requisite that his death should bee publike before all men both Iewes and Gentiles. As for the houre of the day, in which he suffered, there is some difficultie in the Euangelists:Ioh. 19.14. Mark. 15.23. for S. Iohn saith, that he was condemned about the sixt houre of the day: and Saint Marke saith, he was crucified the third houre. Hence it may be demaunded, howe both these can stand togither. Ans. Howesoeuer the Iewes naturall daie beganne at euening, yet the arti [...]ificiall daie beganne at sunne-rising, and ended at sunne-setting: and it was diuided two waies. First, into twelue partes called twelue houres, whether the daies were longer or shorter. Secondly into foure partes or quarters, and euery part contained three houres: as from the first houre to the third was one part called morning: from the third houre to the sixt, another part called the sixt houre: from the sixt houre to the ninth, the third part called the ninth houre: and from the ninth houre to the twelfth, the fourth part called euening. Nowe when Saint Iohn saith, Christ was condemned about the sixt houre: it must be vnderstood of the second quarter of the daie, called the sixt houre: and whereas Saint Marke saith he was crucified the third houre of the day, hee speakes of the lesser houres, twelue whereof made the whole day: and thus they both agree, for the third houre of the day and the beginning of the second quarter followe each other immediately. Againe it may be answered, that Christ was condemned at sixe of the clocke after the Romane account, which begins the day at midnight;A. G [...]ll. noct. art. lib. 3. c. 2. and crucified at three (which is nine of the clocke in the morning with vs) after the Iewes [Page 330] account who begin their artificiall day, as I said, at the sunne rising.
The fourth and last point, is the order and whole proceding of Christs execution; which may be reduced to foure heades: the I. his going to execution, the II. his crucifying, the III. his death, the IV. the consequents of his death. Againe in his going to execution we may consider many points.
The first, that he is brought out of Ierusalem as a malefactour.Iosu. 7.24 [...] Lev 21.14. Act. 7.58. For the old and ancient custome of the Iewes was to put those whome they iudged to be notorious offenders to death without their te [...]ts when they wandered in the wildernesse, and without the walls of Ierusalem, least they should any way be defiled with their blood. And this fell out by the speciall prouidence of God, that that might be fulfilled in Christ which was prefigured in the sacrifices of the old testament, when the bodies of beasts were not eaten of the priests, but burnt without the campe:Lev. 6.36. H [...]br. 13.12. therefore (saith the holy Ghost) euen Iesus that hee might sanctifie the people with his owne blood, suffered without the gates.
Hence may all Christians learne to knowe their owne estate and condition: first, in this worlde they must looke to be accounted the ofscouring of the earth, and the filth of the word, 1. Cor. 4.13. as the Apostle saith, and wee must all prepare our selues to beare this estate. They that will be Gods children must not look to be better accepted of in the world then Christ was. Secondly by this euery one of vs must learne to bee content to vse this worlde, as straungers and pilgrimes; beeing euery daie and houre and readie to leaue the same. For if Christ the sonne of God himselfe was brought out of Ierusalem, as not beeing worthie to haue his aboade there, then must euery christian man looke much more for the like extremitie. And therefore it is not good for vs to haue our hearts tied to the world, and to seeke alwaies to be approoued of the same: for that argueth that we are not like to Christ: but we must rather doe as poore pilgrimes in straunge countries; and that is onely to looke for safe conduct thorough the miseries in this world, hauing in the meane season our hearts, wills, and affections set on the kingdome which is in heauen. The second thing is, that Christ was made to beare his owne crosse: for so it seemes the manner of the Romans was to deale with malefactours. And this must put vs in minde of that notable lesson which Christ himselfe taught his disciples; namely, that if any man will be his disciple, hee must denie himselfe, take vp his owne crosse d [...]ily, and followe him: Luk. 9.23. where by the crosse we must vnderstand, that portion of affliction, which god hath alotted to euery one of his children: for there is no child of God to whome he hath not measured out as it were some bitter cup of miserie in this life. And therefore Paul saith, Nowe reioice I in my suffering for you, and fulfill the rest of the fu [...]ferings of Christ in my fle [...]. Colos [...]. 1.24. By Christs sufferings he meaneth not the passion of Christ, but the sufferings of the bodie of Christ, that is, the Church whereof Christ is the head. Moreouer we must suffer as he did, & that daily: because as one day followeth another, so one crosse comes in the necke of another. And whereas Christ beares the crosse that was laid on him by the handes of the souldiers, it must teach vs not to pull crosses vpon our selues, but waite til God lay them on vs; and when that time comes we must willingly bend our shoulders, stoope downe, and take them vp; whether they be in bodie or in soule: and that euery daie if it be Gods will so long [Page 331] as we liue: and by this shall we most notably resemble our Sauiour Christ.
Thirdly, when Christ had carried his crosse so long til he could carrie it no longer, by reason of the faintnesse of his bodie, which came by buffets, whippings, and manifold other iniuries, then the souldiers meeting with one Simō of Cyrene a stranger, made him to beare the crosse: where we are put in mind,Luk. 23. [...]6. that if we faint in the way and be weari [...]ed with the burden of our aff [...]ctions, God will giue good issue,Mat. 11.28. and send as it were some Simon of Cyrene to helpe vs, and to be our comforter.
The fourth point is, that when Christ was carrying his owne crosse, and was nowe passing on towards Golgotha, certaine women met him, and pitying his case wept for him: but Christ answered them and said, Daughters of Ierusalem, weepe not for me, but for your selues, and your children, &c. Luk. 23.27. By this we are first of all taught to pitie the state of those that be in affliction and miserie, especially those that be the children of God: as the Apostle exhorteth vs, saying,Hebr. [...]3.3. Remember them that are in bondes, as though you were bound with them: and them that are in affliction, as though you were afflicted with them. In this lande by Gods especiall blessing we haue enioied the Gospell of Christ with peace a long time, whereas other countries and churches are in great distresse: some wallowe in palpable ignorance and superstition: others haue libertie to enioy the Gospell and want teachers: and some haue both the word and teachers & yet want peace, and are in continuall persecution. Nowe when we that haue the Gospel with peace doe heare of these miseries in our neighbour churches, wee ought to bee mooued with compassion towards them, as though wee our selues were in the same afflictions. Secondly, whereas Christ saith, Weepe not for me, but for your selues, he doth teach vs to take occasion by other mens miseries to bewaile our owne estate: to turne our worldly griefes into godly sorrowe for our sinnes, which causeth vs rather to weepe for our offences, thē for our friends, although euen this may also be done in a godly maner. When a man by bleeding at the nose is brought into danger of his life, the Phisitian lets him bloode in another place, as in the arme, and turnes the course of the blood another waie to saue his life: & so must we turne our worldly sorrowes for losse of goods or friendes, to a godly sorrowe for our offences against God: for as S. Paul saith;2. Cor. 7.10. Godly sorrowe causeth repentance vnto saluation, not to be repented of: but worldly sorrow causeth death.
The fift point is, that when Christ was brought to the place of execution, they gaue him vineger to drinke mingled with mirrhe and gall:Mar. 15.23. some say it was to intoxicate his braine, and to take away his senses and memorie. If this be true, we may here behold in the Iewes a most wicked part, that at the point of death when they were to take away the life of Christ, they for their partes had no care of his soule. For this is a dutie to be obserued of all magistrates, that when they are to execute malefactors they must haue a speciall regard to the good and saluation of their soules. But some thinke rather that this potion was to shorten and ende his torments quickly. Some of vs may peraduenture thinke hardly of the Iewes, for giuing so bitter a potion of Christ at the time of his death: but the same doth euery sinner that repenteth not. For whensoeuer wee sinne, we doe as much as temper a cup of gall, or the poison of aspes, [Page 332] and as it were giue it to God to drinke: for so God himselfe compareth the sinne of the wicked Iewes to poyson, saying,Deut. 32. [...],23. There vine is of the vine of Sodom, and of the vines of Gomorrha, their grapes are grapes of gall, their clusters be bitter, their wine is the poison of dragons, and the cruell gall of aspes. And for this cause we ought to thinke as hardly of our selues as of the Iewes, because so oft as we commit any offence against God, we doe as much as mingle ranke poison, and bring it to Christ to drink. Now afterward, when this cup was giuen him he tasted of it, but dranke not, because he was willing to suffer all things that his father had appointed him to suffer on the crosse, without any shortening or lessening of his paine.
Thus we see in what manner Christ was brought [...]orth to the place of execution: Now followeth his crucifying. Christ in the prouidence of God was to be crucified for two causes: one, that the [...]igures of the old testament might be accomplished and verified. For the heaue-offering lifted vp and shaked from the right hand to the left, and the brasen serpent erected vpon a pole in the wildernesse, prefigured the exalting of Christ vpon the crosse. The second, that we might in conscience be resolued,Gal. 3.13. that Christ became vnder the law and suffered the curse thereof for vs, and bare in his owne bodie and soule the extremitie of the wrath of God for our offences. And though other kinds of punishments were notes of the curse of God, as stoning and such like; yet was the death of the crosse in speciall manner aboue the rest accursed, not by the nature of the punishment, not by the opinions of men, not by the ciuill lawes of countries and kingdomes, but by the vertue of a particular commandement of God,Deut. 21.23. foreseeing what maner of death Christ our redeemer should die. And hereupon among the Iewes in all ages this kind of punishment hath beene branded with speciall ignominie, as Paul signifieth when he saith,Philip. 2.8. Num 25.4. [...] [...]am. 21.6. He abased himselfe to the death, euen to the death of the crosse: and it hath beene allotted as a most grieuous punishment to most notorious malefactours. If it be said that the repentant thiefe vpon the crosse dyed the same death with Christ and yet was not accursed, the answer is, that in regard of his offences he deserued the curse and was actually accursed, and the signe of this was the death which he suffered, and that in his owne confession: but because he repented, his sinnes were pardoned, and the curse remooued. It may further be said, that crucifying was not knowne in Moses daies, and therefore not accursed by any speciall commandement of God in Deuteronomie. Answ. Moses indeede speakes nothing in particular of crucifying, yet neuerthelesse he doth include the same vnder the generall. For if euery one which hangs vpon a tree be accursed, then he also which is crucified; for crucifying is a particular kinde of hanging on the tree. Lastly it may be alleadged, that Christ in his death could not be accursed by the law of Moses, becavse he was no malefactour. Answ. Though in regard of himselfe he was no sinner, yet as he was our suretie he became sinne for vs, and consequently the curse of the law for vs, in that the curse euery way due vnto vs, by imputation and application was made his.
Furthermore Christ was crucified not after the manner of the Iewes, who vsed to hang malefactours vpon a tree binding them thereto with cords, and [Page 333] that when they were dead, but after the vsuall maner of the Romanes;Psal. 22.17. his bodie being partly nayled to the crosse, and partly in the nayling extreamely racked, otherwise I see not but that a man might remaine many daies togither aliue vpon the crosse. And here we haue occasion to remēber that the Papists who are so deuout and zealous towardes crucifixes are farre deceiued in the making of them. For first of all, the crosse was made of three pieces of wood, one fastened vpright in the ground to which the bodie & back leaned,Iren. l. 2. c. 4 [...]. Aug. l. 50. homil. 3. the second fastened towards the top of the first ouerthwart, to which the hāds were nailed: the third fastened towards the bottome of the first, on which the feete were set and nailed:Author libr [...] de passione inter opera Cypriani. whereas contrariwise popish caruers and painters fasten both the feet of the crosse to the first: secondly the feete of Christ were nailed asunder with two distinct nailes, and not nailed one vpon another with one naile alone as Papists imagine, and that to the very bodie of the crosse: for then the souldiers could not haue broken both the legges of the theeues, but onely the outmost: because one of them lay vpon the other.
Let vs now come to the vse which may be made of the crucifying of Christ. First of all here we learne with bitternesse to bewaile our sinnes: for Christ was thus cruelly nailed on the crosse, and there suffered the whole wrath of God, not for any offence that euer he committed, but beeing our pledge and suretie vnto God, he suffered all for vs: and therefore iust cause haue we to mourne for our offences, which brought our Sauiour Christ to this lowe estate. If a man should be so farre in debt that he could not be freed, vnlesse the suretie should be cast into prison for his sake; nay, which is more, be cruelly put to death for his debt, it would make him at his wits end; and his very heart to bleed. And so is the case with vs by reason of our sinnes;Math. 6. [...]. we are Gods debters, yea bankrupts before him, yet haue we gotten a good suretie, euen the son of God himselfe, who to recouer vs to our former libertie was crucified for the discharge of our debt. And therefore good cause haue we to bewaile our estate euery day, as by the prophet it is said,Zach. 12.10 [...]. They shall looke on him whome they haue pearced, they shall l [...]ment for him as one mourneth for his owne sonne: they shall be [...]orie for him as one is sorie for his first borne. Looke as the blood followed the nailes that were stricken through the blessed hands and feete of Christ, so should the meditation of the crosse and passion of our Redeemer be as it were nayles and speares to pierce vs, that our hearts might bleed for our sinnes: and we are not to thinke more hardly of the Iewes for crucifying him then of our selues, because euen by our sinnes we also crucified him. These are the very nayles which pierce his hands and feete, and these are the speares which pierce through his side. For the losse of a little worldly pelfe, oh how are we grieued! but seeing our transgressions are the weapons whereby the sonne of God was crucified, let vs (I say it againe and againe) learne to be grieued for them aboue all things, and with bleeding and melting hearts bow and buckle vnder them, as vnder the crosse.
Secondly, Christ saith of himselfe,Ioh. 3. [...]4. as Moses lift vp the serpent in the wildernes, so must the sonne of man be lifted vp: the comparison is excellent and worthie the marking. In the wildernes of Arabia the people of Israel rebelled against God, and thereupon he sent fierie serpents among them, which stung [Page 334] many of them to death: now when they repented, Moses was commanded to make a brasen serpent, and to set it vpon a pole, that as many as were stung might looke vnto it and recouer: and if they could but cast a glaunce of the eye on the brasen serpent, when they were stung euen to death, they were restored to health and life. Now euery man that liueth is in the same case with the Israelites; Satan hath stung vs at the heart, and giuen vs many a deadly wound, if we could feele it, and Christ who was figured by the brasen serpent was likewise exalted on the crosse, to conferre righteousnesse and life eternall to euery one of vs: therefore if we will escape eternall death, we must renoūce our selues, and lift vp the eyes of our faith to Christ crucified, and pray for the pardon of our sinnes: and then shall our hearts and consciences be healed of the wounds and gripes of the deuill: and vntill such time as we haue grace to doe this, we shall neuer be cured, but still lie wounded with the stings of Satan, and bleeding to death euen at the very heart, although we feele no paine or griefe at all. But some may aske how any man can see him crucified now after his death? Ans. Wheresoeuer the word of God is preached, there Christ is crucified, as Paul saith,Gal. 3.2. Oh foolish Galatians, who hath bewitched you that ye should not obey the truth, to whome before Iesus Christ was described in your sight, and among you crucified? meaning that he was liuely preached among them. We neede not to goe to wodden crosses, or to golden crucifixes to seeke for him; but where the Gospel is preached, thither must we goe, and there lift vp our eyes of faith to Christ, as he is reuealed vnto vs in the word; resting on him and his merits with all our hearts, and with a godly sorrow confesse and bewaile our sinnes, crauing at his hands mercie and pardon for the same. For till such time as we doe this, we are grieuously stung by Satan, and are euery moment euen at deaths dore. And if we can thus behold Christ by faith, the benefits which come hereby, shall be great: for as Paul saith, the old man, that is, the corruption of our nature, and the bodie of sinne that raigneth in vs, shall be crucified with him: for when Christ was nailed on the crosse, all our sinnes were laid vpon him; therefore if thou dost vnfainedly beleeue, all thy sinnes are crucified with him, and the corruption of thy nature languisheth and dieth as he languished and died vpon the crosse.
Thirdly, we must learne to imitate Christ: as he suffered himselfe to be nayled to the crosse for our sinnes, so answerably must euery one of vs learne to crucifie our flesh, and the corruption of our nature, and the wickednesse of our owne hearts, as Paul saith,Gal. 3.24. They that are Christs, haue crucified the flesh with the lusts and affections thereof. And this we shall doe, if for our sinnes past we waile and mourne with bitternesse, and preuent the sinnes to come into which we may fall by reason of the corruption of our natures, by vsing all good meanes, as praier and fasting, and the word of God preached, and by flying all occasions of offence. We are not to destroy our bodies or to kill our selues, but to kill and crucifie sinne that liueth in vs, and to mortifie the corruption of our nature that rebels against the spirit. Christianitie stands not in this, to heare the word of God, and outwardly to professe the same, and in the meane season still to liue in our sinnes, and to pamper our owne rebellious flesh; but it teacheth vs alwaies to haue in readines some speare or other to wound sinne, [Page 335] and the sword of the spirit to cut downe corruption in vs, that thereby we may shew our selues to be liuely followers of Christ indeede.
Fourthly, by this wee may learne that the wrath of God against sinne is wonderfull great, because his owne Sonne bearing our person, and beeing in our place, was not onely crucified, and racked most cruelly, but also bare the whole wrath of God in his soule: and therefore we must leaue off to make so little account of sinne as commonly we doe.
Fifthly, whereas the person crucified was the sonne of God, it sheweth that the loue of God which he bare vnto vs in our redemption is endlesse; like a sea without banke or bottome, it can not be searched into: and if we shall not acknowledge it to be so, our condemnation will be the greater.
Sixtly, in this that Christ bare the curse of the law vpon the crosse; we learne that those that be the children of God, when they suffer any iudgement, crosse, or calamitie, either in bodie or in minde or both, doe not beare them as the curses of God, but as the chastisments of a louing father. For it doth not stand with the iustice of God to punish one fault twise: and therefore when any man that putteth his whole confidence in God, shall either in his owne person, in his good name, or in his goods feele the heauie hand of God, God doth not as a iudge curse him, but as a father correct him. Here then is condemned the opinion of the Church of Rome, which hold, that we by our sufferings doe in some part satisfie the iustice of God: but this can not stand, because Christ did make a perfect fatisfaction to the iustice of his father for all punishment. And therefore satisfaction to God made by man for temporall punishment is needlesse, and much derogates from Christs passion.
In the crucifying of Christ, two things specially must be considered: The manner of the doing of it, and his continuance aliue vpon the crosse. Touching the manner, the spirit of God hath noted two things. The first, that Christ was crucified between two theeues, the one vpon his left hand, the other vpon his right; in which action is verefied the saying of the Prophet Esai,Esai 53.6. He was numbred among the wicked: and the Iewes for their parts doe hereby testifie, that they esteemed him to be, not some common wicked man, but euen the captaine and ringleader of all theeues and malefactours whatsoeuer. Nowe whereas Christ standing vpon the crosse in our roome and stead, is reputed the head and prince of all sinners, it serueth to teach euery one of vs that beleeue in him, to iudge our selues most vile and miserable sinners, and to say of our selues with Paul, that we are the chiefe of all sinners.1. Tim. 3.3 [...], The second thing is, that Christ was crucified naked: because he was stripped of his garments by the souldiours when he was to be crucified. The causes why he suffered naked, are these. First, Adam by his fall brought vpon all mankind death both of bodie and soule, and also the curses of God which befall man in this life: among which this was one, that the nakednesse of the bodie should be ignominious; and hereupon when Adam had sinned, and saw himselfe naked,Gen. 3. [...]. he fledde from the presence of God, and hid himselfe euen for very shame. Christ therefore was stripped of his garments, and suffered naked, that he might beare all the punishment and ignominie that was due vnto man for sinne. Se [...]ondly, this came to passe by the goodnesse of God, that we might haue a remedie [Page 336] for our spirituall nakednesse, which is, when a man hath his sinnes lying open before Gods eyes; and by reason thereof he himselfe lieth open to all Gods iudgements. Hereof Christ speaketh to the Angel of the Church of Laodicea, saying,Rev. 3.17. Thou saiest I am rich, and encreased with goods, and haue neede of nothing, and knowest not how thou art wretched, miserable, blinde, and naked. So when the Israelites had committed idolatrie by the golden calfe, Moses telleth them that they were naked, Exod. 32.25. not onely because they had spoiled themselues of their earings, but especially because they were destitute of Gods fauour, & lay open & naked to all his iudgements for that sinne. And Salomon saith, Where there is no vision, there the people are made naked, that is, their sins lie open before God;Prov. 29.18. and by reason thereof they themselues are subiect to his wrath and indignation. Now Christ was crucified naked, that he might take away from vs this spirituall nakednesse; and also giue vnto vs meete garments to cloath vs withall in the presence of God, called white rayment, as Christ saith,Rev. 3.18. I counsell thee to buie of me white rayment, that thou maist be cloathed, and that thy filthie nakednesse doe not appeare: Rev. 7.14. and, Long white robes dipped in the bloode of the Lambe, which serue to hide the nakednesse of our soules. What these garments are, the Apostle sheweth when he saith, All that are baptized into Christ, haue put on Christ. Gal. [...].27. Eph. 4. [...]4. And, Put on the new man which after God is created in righteousnes and true holinesse. Our nakednesse maketh vs more vile in the sight of God, then the most loathsome creature that is, can be vnto vs; vntill we haue put on the righteousnesse of Christ to couer the deformitie of our soules, that we may appeare holy, and without spot before God. Thirdly, Paul saith, [...]. Cor. 5. 1, 2,3. We know if our earthly house of this tabernacle be destroyed, we haue a building giuen of God, &c. For therefore we sigh, desiring to be cloathed with our house which is from heauen, because if we be cloathed we shall not be found naked. Where it is like that the Apostle alludeth to the nakednesse of Adam after his fall; and therefore giueth vs another reason why Christ was crucified naked, namely that after this life hee might cloath all his members with eternall glorie.
If this be so, that a part of our reioycing stands in the glorious nakednes of Christ crucified, there is no reason why we should be puffed vp with the vanitie of our apparell. It should rather be an occasion to make vs ashamed, then to make vs proude. The theefe may as well bragge of the brand in his hand, or of the fetters on his heeles, as we may of our attire; because it is but the couering of our shame: and therefore should put vs in mind of our sinne and shamefull nekednesse.
Aug. serm. 119. de tempore.The aboad of Christ vpon the crosse, was about the space of sixe houres. For the death of the crosse was no suddaine but a Producta [...]ors. Mat. 19.14. lingering death. And in this space of time there fell out fiue notable euents. The first, that the souldiours hauing stripped Christ of his garments, deuided them into foure parts, and cast lottes for his coate, because it was wouen without seame. And by this appeares the great loue of Christ to man, who was not only content to suffer, but also to loose all that euer he had, euen to the garments on his backe to redeeme vs; teaching vs answerably that if it please god to call vs to any triall hereafter, we must be content to part withall for his sake, that we may [Page 337] winne him. Againe, in these souldiours we may behold a picture of this world: when they had nayled Christ to the crosse, they will not loose so much as his garments, but they come and deuide them and cast lottes for them: as for Christ himselfe, the Sauiour and redeemer of mankinde, they regard him not. And thus fareth the world; it is a hard to finde a man to accept of Christ, because he is Christ his redeemer: but, when gaine comes by Christ, then he is welcome. Esau that esteemed nothing of his fathers blessing, made great account of his brothers pottage. The Gaderenes made more account of their swine, then of Christ: for when they heard that they were drowned, they beseech him to depart out of their coasts. Nay so bad is this age, that such as will be taken to be the speciall members of Christ, doe not onely with the souldiours strippe Christ of his garments, but more then this, they bereaue him of his natures and offices. The church of Rome by their transubstantiation strippe him of his manhood: and by making other priests after the same order with him, which doe properly forgiue sinnes, strippe him of his priesthood: and of his kingly office, by ioyning with him a Vicar on earth, & head of the Catholike church, and that in his presence: whereas all deputiships and commissions cease in the presence of the principall. And when they haue done all this, then they further load him with a number of beggarly ceremonies; and so doe nothing else but make a Fic [...]m Christum.feigned Christ, in stead of the true and alone Messias.
The second euent was, that Christ was mocked of all sorts of men. First, they set vp the cause written why he was crucified,Math. 27. [...]7. 38,39. namely, This is the King of the Iewes: then the people that passed by reuiled him, wagging their heads at him, and said, Thou that destroiest the temple and buildest it in three daies, saue thy selfe, &c. Likewise the high Priest mocking him, with the Scribes and Pharises & the Elders, said, He saued others, let him saue himselfe. The same also did one of the theeues that was crucified with him, cast in his teeth. Behold here the wonderfull strange dealing of the Iewes: they see an innocent man thus pitifully and grieuously racked, and nayled on the crosse, and his bloode distilling downe from hands and feete: and yet are they without all pitie and compassion, and doe make but a mocke and a skoffe at him. And in this we may plainly see how dangerous and fearefull their case is, who are wholly giuen vp to the hardnesse of their owne hearts: and we are further admonished to take heede how we giue our selues to iesting or mocking of others. And if any man thinke it to be a light sinne, let them consider what befell the Iewes for mocking Christ. The hand of God was vpon them within a while after, and so remaineth to this day.2. King. 2.23. 24. Little children wickedly brought vp, when they saw Elisha the man of God comming, they mocked him, and saide, Come vp thou bald pate, come vp thou bald pate: but Elisha looked backe on them, and cursed them in the name of the Lord, and two wilde beares came out of the forrest and tare in pieces two and fourty of them. Iulian once a Christian Emperour, but after an Apostata, did nothing els but mocke Christ and his doctrine, and made ieasts of sundry places of Scripture: but being in fight against the Persians, was wounded with a dart (no man knowing how) and died scoffing and blaspheming. And such like are the iudgements of God, which [Page 338] befall mockers and scorners. Let vs therefore in the feare of God learne to eschew and auoid this sinne.
Furthermore if we shall indifferently consider all the mocks and scornings of the Iewes, we shall finde that they can not truly conuince him to the least sinne; which serueth to cleare Christ, and to prooue that he was a most innocent man, in whose waies was no wickednes, and in whose mouth was found no guile: and therefore he was most fit to stand in our roome, and suffer for vs which were most vile and sinnefull. And here by the way a question offereth it selfe to be skanned. S. Matthew saith,Math. 27.44. The theeues which were crucified with him, cast the same in his teeth which the Scribes and Pharises did. S. Luke saith,Luk. 23.39. that one of the theeues mocked him. Now it may be demanded, how both these can be true? Ans. Some reconcile the places thus; that the Scripture speaking generally of any thing,Syn [...]chdoche. by a figure doth attribute that to the whol, which is proper to some part onely; and so here doth ascribe that to both the theeues which agreeth but to one. Others answer it thus: that at the first both of the euill doers did mocke Christ, and of that time speaketh Matthew: but afterward one of them was miraculously conuerted, then the other alone mocked him, and of that time spake S. Luke. And this I rather take to be the truth. But what was the behauiour of Christ, when he is thus laden with reproch? In wonderfull patience he replies not, but puts vp all in silence. Where we are taught, that when a man shall raile on vs wrongfully, we must not returne rebuke for rebuke, nor taunt for taunt: but we must either be silent, or els speake no more then shall serue for our iust defence. This was the practise of the Israelites, by the appointment of Hezekias, when Rabshakah reuiled the Iewes, and blasphemed the name of God; the people held their peace, and answered him not a word: for the kings commandement was, answer him not. So Hannah beeing troubled in minde, [...] King. 1 [...].36. praied vnto the Lord, and Hely marked her mouth, for shee spake in her heart, and her lippes did mooue onely, but her voice was not beard, therefore Hely thought shee had bin drunken, and said, How long wilt thou be drunken? put away thy drunkennesse from thee. Such a speech would haue mooued many one to very hard wordes: but shee saide, [...]. Sam. [...].14. Nay, my lord, but I am a woman troubled in spirit, I haue drunke neither wine nor strong drinke: but haue powred out my soule before the Lord. This is a hard lesson for men to learne; but we must indeauour our selues to practise it, if we will be followers of Christ, and ouercome euill with good.
The third thing that fell out in the time of Christs crucifying, was the pitifull complaint, in which he cried with a loud voice, El [...], El [...], lamasabacthani, that is,Math. 27.46. My God, my God, why hast thou forsaken me? In the opening of this cō plaint many points must be skanned. The first is, what was the cause that mooued Christ to complaine? Ans. It was not any impatience or discontentation of mind, or any despaire, or any dissembling, as some would haue it: but it was an apprehension and a feeling of the whole wrath of God, which seazed vpon him both in bodie & soule. The second, what was the thing whereof he doth complaine. Ans. That he is forsaken of God the father. And from this point ariseth another question. How Christ beeing God, can be forsaken of God? for the Father, the Sonne, and the holy Ghost are all three but one [Page 339] and the same God. Ans. By God we must vnderstand God the father the first person. According to the common rule, when God is compared with the Sonne or the holy Ghost, then the father is meant by this title, God; as in this place: not that the father is more God then the Sonne, for in dignitie all the three persons are equall: but they are distinguished in order onely, and the father is first. And againe whereas Christ complaineth that he was forsaken, it must be vnderstood in regard of his humane nature, not of his godhead. And Christs manhood was forsaken, not that his godhead and manhood were seuered, for they were euer ioyned togither from the first moment of the incarnation: but the godhead of Christ, and so the godhead of the father did not shewe foorth his power in the manhoode, but did as it were lie a sleepe for a time, that the manhood might suffer: when a man sleepeth, the soule is not seuered from the bodie, but lieth as it were dead, and exerciseth not it selfe: euen so the godhead lay stil, & did not manifest his power in the manhood, & thus the manhood seemed to be forsaken. The third point is, the manner of this complaint; My God, my God, saith hee: these wordes are wordes of faith, I say not of iustifying faith, whereof Christ stood not in neede: but hee had such a faith or hope, whereby he did put his confidence in God. The last wordes, why hast thou forsaken me? seeme at the first to be wordes of distrust. Howe then (will some say) can these wordes stand with the former: for faith and distrust are flat contraries? Ans. Christ did not vtter any speech of distrust, but onely make his mone and complaint, by reason of the greatnes of his punishment: and yet still relied himselfe on the assistance of his father. Hence wee learne first that religion doth not stand in feeling but in faith: which faith wee must haue in Christ, though we haue no feeling at all: for God oftentimes doth withdrawe his grace and fauour from his children, that hee may teach them to beleeue in his mercy in Christ then, when they feele nothing lesse thē his mercie. And faith and feeling cannot alwaies stand togither; because faith is a subsisting of things which are not seene, & the ground of this hoped for, and we must liue by faith, and not by feeling. Though feeling of Gods mercy be a good thing, yet God doth not alwaies vouchsafe to giue it vnto his children: and therefore in the extremitie of afflictions and temptations, wee must alwaies trust and rely on god by faith in Christ; as Christ himselfe doth when he is as it were plunged into the sea of the wrath of God. Secondly, here wee may see how God dealeth with his children: for Christ in the sense and feeling of his humane nature was forsaken, yet had he sure trust and confidence in God, that caused him to say, My God, my God. God will oftentimes cast his deere children into huge gulfes of woe and miserie, where they shall see neither banke nor bottome, nor any way to get out: yet men in this case must not despaire, but remember still that that which befell Christ the head, doth also befall his members. Though Christ him-selfe at his death did beare the wrath of God in such measure, as that in the sense and feeling of his humane nature he was forsaken: yet for all this he was the sonne of God, and had the spirit of his father, crying, My God, my God. And therefore though we be wonderfully afflicted either in bodie or in minde, so as we haue no sense or feeling of Gods mercy at all, yet must we not despaire and thinke that we are cast-awaies, but [Page 340] still labour to trust and rely on God in Christ, and build vpon this that we are his children, though wee feele nothing but his wrath vpon vs; against mercy cleauing to his mercie. This was Dauids practise: In the day of trouble (saith he) I sought the Lord: my sore ranne and ceased not in the night: my soule refused comfort. I did thinke vpon God and was troubled: my soule was full of anguish: Psal. 77.2.3. and so he continueth on, saying,vers. 10,11,12, &c. Will the Lord absent himselfe for euer? and will he shewe no more fauour? hath God forgotten to be mercifull? but in the ende he recouereth himselfe out of this gulfe of temptation, saying, Yet I remember the yeres of the right hand of the most high: I remember the workes of the Lord, certenly I remember the wonders of olde. Wherefore this practise of Christ in his passion, must then be remembred of vs all, when God shall humble vs either in bodie or soule, or both.
The fourth thing which fell out when Christ was on the crosse was this: after Christ knew that all things were performed, and that the scriptures were fulfilled;Ioh. 19. [...]8. he said, I thirst, and then there standing a vessel full of vineger, one ranne and filled a sponge therewith, and put it about an hyssop stalke, and put it to his mouth: which when he had receiued, he said, It is finished. The points here to be considered, are foure. The first, that Christ thirsteth. And we must knowe that this thirst was a part of his passion; and indeede it was no small paine,I [...]d. 4.19. as we may see by this: when Sisera was ouercome by Israel, and had fled from his enemies to Iaels tent, he called for a little water to drinke, being more troubled with thirst, then with the feare of death at the hand of his enemies. And indeede thirst was as as grieuour to men in the East countrie, as any torment else. And hereupon Sāpson was more grieued with thirst, then with feare of many thousand Philistims.Iud. 15.18.
Againe, whereas Christ complaines that he thirsteth; it was not for his own sake; but for our offences: and therefore answerably we must thirst after Christ and his benefits, as the drie & thirstie land where no water is, doth after raine: and as the hart brayeth after the riuers of water, so must we say with Dauid,Psal. 143.6. & 9 [...].1. My soule panteth after thee, O Lord, and the benefits of thy death.
The second that a sponge full of vineger tied vpon an hyssop stalke, was reached to Christ vpon the crosse. Now it may be demanded, how this could bee, considering the stalke of the hyssop is not past a foote long. Ans. As the tree of mustard seed with the Iewes is farre greater and taller then with vs, in so much that the birdes of lieauen build their neasts in it: so it may bee that hyssop groweth much longer in those countries then with vs. Or, as I take it rather, the hyssop stalke was put vpon a reede, and by that meanes the sponge was put vp to the mouth of Christ.Mat. 35 36.
The third point is, that Christ drinketh the vineger offered: but when? Not before all things were finished that were to bee done on the crosse. And by this he shewes his exceeding care for our saluation. He laid aside al things that would turne to his own ease, that he mightfully work our redemptiō, & sulfil the will of his father who sent him into the world for that end. The like care [...]ust euery one of vs haue to walke dutifully; and, as it were, to goe with tho [...]ugh-stitch in our particular callings, that God may be glorified by vs. Whē Abrahams seruant came: to Bethuel to get a wife for Isaac, meat was set before [Page 341] him, but he said, I will not eate before I haue said my message: Gen. 24.13. so likewise wee must first see Gods glorie procured in our affaires, and then in the second place, if commodity or praise redound to vs, we must afterward take it.
The last point is, that when Christ had drunke the vineger, he said, It is finished. Which words may haue a double sense: one, that such things as were figured by the sacrifices of the old testament are accomplished; the other, that nowe vpon the crosse hee had finished his satisfaction to the iustice of his father for mans sinne. And this of the twaine I rather think to be his meaning. If it be said, that the buriall and resurrection and ascention of Christ, &c. which are very necessarie to mans redemption, were not yet begun, the aunswere is, that the workes of Christs priesthood which followe his death serue not to make any satisfaction to Gods iustice for sinne, but onely to confirme or apply it, after it is made and accomplished on the crosse. And if this be so, that Christ in his owne person accomplished the worke of redemption, and made a full and perfect satisfaction for vs, as these words import, It is finished, then humane satisfactions to gods iustice for sinne are altogither superfluous.
The fifth euent that fell out when Christ was vpon the crosse was, that hee cried with a loud voice, and said, Father, into thy handes I lay downe my spirit, that is, I commend my soule as being the most pretious thing which I haue in this world into thy custodie, who art a most faithfull keeper thereof. These wordes are taken by Christ out of the Psalmes: for when Dauid was in danger of his life by reason of Saul, and had no friend to trust, he makes choise of God to be his keeper,Psal. 31.5. and said, Into thy handes, O Lord, do I commend my spirit. Nowe our Sauiour Christ being in the like distresse, both by reason of the Iewes, who euery way sought his final destruction & confusion, & especially because he felt the full wrath of God seazing vpon him, doth make choice of Dauids words, and apply them to himselfe in his distresse. And by his example was are taught not onely to reade the generall history of the bible, but also to obserue the things commanded and forbidden, and to apply the same vnto our selues, and to our particular estates and dealings whatsoeuer: thus the prophet Dauid saith, In the roll of the booke it is written of me, that I should doe thy will, O my God!Psal 40. How can this be? for no part of Scripture penned before the daies of Dauid saith thus of him. True indeede; but as I take it, Dauids meaning is, that he read the booke of the lawe, and found generall precepts and commandements giuen to Kings and Princes, that they should keepe all the ordinances and commandements of God: which, he beeing a King, applyes particularly to his owne person, and thereupon saith, In the volume of the booke it is written of me, &c. And this dutie is well practised by the people of God at this day; for the Psalmes of Dauid were penned according to the estate of the Church in his time: and in these daies the Church of God doeth sing the same with the same spirit that Dauid did, and doth apply their seueral estates and conditions.
Nowe in that Christ commends his soule into the handes of his father, hee doth it to testifie that he died not by constraint, but willingly: and by his own practise he doth teach vs to do the like, namly to giue vp our own soules into the hands of god: & because this dutie is of some difficultie, we must obserue [Page 342] three motiues or preparatiues which may induce vs to the better doing of it. The first is, to consider that God the father of Christ, is the creatour of our soules, and therefore he is called the father of spirits. And if he be a creatour of them, then is he also a faithfull preseruer of them. For sure it is, that God will preserue his owne workemanship. Who is or can be so carefull for the ornament & preseruation of any worke as the craftes-master? and shall not God be more carefull then man? Wherefore S. Peter exhorteth vs to committe our soules vnto God, as vnto a faithfull creatour. The second motiue is this: wee must looke to be resolued in our consciences, that [...]od the father of Christ is our father: euery man for himselfe must labour to haue the assurance of the pardon of his owne sinnes, and that the corruption of his soule bee washed away in the blood of Christ, that he may say, I am iustified, sanctified, and adopted by Christ. And when any man can say thus, he shall be most desirous and willing to commit his soule into the handes of God. This was the reason which mooued Christ to lay down his soule into the handes of God, because he is his father. The third motiue or preparatiue is, a continuall experience & obseruation of Gods loue and fauour towards vs, in keeping and preseruing him; as appeares by Dauids example,Psal. 31.5. Into thy hands (saith he) I commit my soule: for thou hast redeemed me, O thou God of trueth.
The time when we are specially to commend our soules into the hand of God, is first of all the time of any affliction or danger. This was the time whē Dauid commended his soule into the hands of God in the Psalme before named. We knowe that in any common danger or perill, as the sacking of a citty, or burning of an house, if a man haue any pretious iewell therein, he will first fetch that out, and make choise of a faithfull friende, to whose custodie he will commit the same: euen so, in cōmon perils and daungers we must alwaies remember to commit our soules as a most pretious iewell into the handes of God, who is a faithfull creatour. Another more speciall and necessarie time of practising this dutie, is the houre of death, as here Christ doth, and Steuen, who when the Iewes stoned him to death, called on God, and said, Lord Iesus receiue my spirit. And as this dutie is very requisite and necessarie at all times, so most especially in the houre of death; beca [...]se the danger is great by reason that Satan will then chiefely assault vs, and the guilt of sinne will especially then wound the conscience. Lastly, at al times we must commit our soules into Gods handes: for though we be not alwaies in afflictio [...], yet we are alwaies in great danger: and when a man lieth downe to rest, he knoweth not whether he shall rise againe or no: and when he ariseth, he knoweth not whether hee shall lie downe againe. Yea, at this very houre we knowe not what will befall the next.
And great are the comforts which arise by the practise of this dutie. When Dauid was in great danger of his life, and his owne people would haue stoned him, because their hearts were vexed for their sonnes and daughters which the Amalekites had taken;1. Sam. [...]0.6. it is said hee comforted himselfe in the Lord his God. And the practise of Paul in this case is most excellent:2. Tim. [...]. [...]. for the which cause (saith he) I suffer those things, but I am not ashamed: for I knowe whome I haue beleeued, and I am perswaded that hee is able to ke [...]pe that which I haue committed [Page 343] vnto him again [...]t that day. This worthie seruant of God had committed his life and soule into Gods hand: and therefore he saith, In all my sufferings I am not ashamed: where we see, that if a man haue grace in his life-time to commit his soule into Gods hand, it will make him bold euen at the point of death. And this must be a motiue to cause euery man daily and hourely to lay downe his soule into the handes of God, although by the course of nature he may liue twentie or fourtie yeares longer. But howsoeuer this dutie be both necessarie and comfortable, yet few there be that practise the same. Men that haue children are very carefull and diligent to bring them vp vnder some mans tuition; & if they haue cattel, sheep, or oxen, they prouide keepers to tend them: but in the meane season for their owne soules they haue no care: they may sinke or swimme or doe what they will. This shewes the wonderfull blindnes or rather madnesse of men in the world, that haue more care for their cattell, then for their owne soules: but as Christ hath taught vs by his example, so let euery one of vs in the feare of God, learne to commit our soules into the hand of God.
Againe, in that Christ layes downe his owne soule, and withall the soules of all the faithfull into the hands of the father, we further learne three things. The first, that the soule of man doth not vanish away as the soules of beasts and other creatures: there is g [...]eat difference betweene them: for when the beast dieth, his soule dieth also: but the soule of man is immortall. The consideration whereof must moooue euery man aboue all things in this world to be careful for his soule: if it were to vanish away at the day of death as the soule of beasts doe, the neglect thereof were no great matter: but seeing it must liue for euer, either in eternall ioy, or else in endlesse paines and torments, it stands vs vpon, euery man for himselfe, so to prouide for his soule in this life, that at the day of death when it shall depart from his bodie, it may liue in eternall ioy and happinesse. The second, that there is an especiall and particular prouidence of God, because the particular soule of Christ is committed into the hands of his father, and so answerably the soules of euery one of the faithfull are. The third, that euery one which beleeues himselfe to be a member of Christ, must be willing to die when God shall call him thereunto. For when we die in Christ, the bodie is but laid asleepe, and the soule is receiued into the hands of a most lo [...]ing God and mercifull father, as the soule of Christ was. Lastly, whereas Christ surrendring his soule into his fathers hands, calls it a spirit, we note, that the soule of man is a spirit, that is, a spirituall, inuisible, simple essence without composition created, as the angels of God are. The question whether the soule of a childe come from the soule of the parents as the bodie doth come from their bodies, may easily be resolued. For the soule of man beeing a spirit, can not beget another spirit, as the angels beeing spirituall doe not beget angels: for one spirit begetteth not an other. Nay which is more, one simple element begetteth not an other, as the water begetteth not water, nor aire begetteth aire: and therefore much lesse can one soule beget an other. Againe, if the soule of the child come from the soule of the parents, then there is a propagation of the whole soule of the parent or of some part thereof. If it be saide, that the whole soule of the parents is propagated, then the parents [Page 344] should want their owne soules and could not liue. If it be said that a part of the parents soule is propagated: I answere [...] that the soule being a spirit or a simple substance cannot be parted: and therefore it is the safest to conclude, that the bodie indeede is of the bodie of the p [...]rents, and that the soule of man while the bodie is in making, is created of nothing:He [...] 11. [...]. and for this very cause God is called the father of spirits.
Thus much of the crucifying of Christ: nowe followeth his death. For hauing laid downe his soule into the hands of his father, the holy Ghost saith, he gaue vp the ghost: Luk [...].46. to giue vs to vnderstand, that his death was no fantasticall but a reall death, in that his bodie and soule were [...]euered as truely as when any of vs die. In treating of Christs death we must consider many points. The first, that it was needfull that he should die, and that for two causes. First, to satisfie Gods iustice: for sinne is fo odious a thing in Gods sight, that he will punish it with an extreame punishment: therefore Christ standing in our roome must not onely suffer the mi [...]eries of this life, but also die on the crosse, that the very extremitie of punishment which wee should haue borne, might bee laid on him: and so we in Christ, might fully satisfie Gods iustice: for the wages of sinne is death. Secondly, Christ died that he might fulfill the trueth of Gods word which had said, that man for eating the forbidden fruit should die the death. Gen. 2.17. The properties of Christs death are two: the first, that it was a volū tarie and willing death: the second, that it was a cursed death. For the first, whereas I say Christs death was voluntarie, I meane that Christ died willingly, and of his owne free accord gaue vp himselfe to suffer vpon the crosse. Howsoeuer the Iewes did arraigne, and condemne, and crucifie him, yet if hee had not willed his own death, and of his free accord giuen himselfe to die: not the Iewes nor all the whole worlde could euer haue taken away his life from him He died not by constraint or compulsion, but most willingly: and therefore hee saith,Ioh. 10.18. Math. 27.46. Luk. [...]3.46. No man taketh my life from me, but I (saith he) lay it downe of my selfe: I haue power to lay it downe, and haue power to take it againe. And our Sauiour Christ gaue euident tokens hereof in his death, for then Iesus cried with a loud voice, and gaue vp the ghost. Ordinarily men that die on the crosse, lāguish away by little & little, & before they come to yeeld vp their liues they loose their speech,Isa. 18.14. and onely rattle or make a noise in the throate: but Christ at that very instant when he was to giue vp the ghost, cried with a loud voice: which sheweth plainely, that he in his death was more then a conquerour ouer death. And therefore to giue all men a token of his power, and to shewe that he died voluntarily, it pleased him to crie with a loud voice. And this made the Centurion to say that he was the Sonne of God.Ma [...]. 15.39. Againe, Christ died not as other men doe; because they first giue vp the ghost, and then lay their heads aside: but he in token that his death was voluntarie, first laies his head aside after the manner of a dead man, and then afterward giues vp the ghost.Ioh. 19.30. Lastly, Christ died sooner then men are wont to doe vpon the crosse, and this was the cause that made Pilate wonder that he was so soone dead. Now this came to passe not because he was loath to suffer the extremitie of death:Mar. 1 [...].44. but because he would make it manifest to all men that he had power to die or not to die. And indeede this is our comfort that Christ died not for [Page 345] vs by constraint, but willingly of his owne accord.
And as Christs death was voluntarie, so was it also an accursed death, and therefore it is called the death of the crosse. To signifie this point the Creede saith that he was crucified and also died. And it containeth the first and the second death: the first is the separation of the bodie from the soule: the second is the separation of bodie and soule from God: and both were in Christ: for beside the bodily death, hee did in soule apprehend the wrath of God due to man for sinne: and that made him crie, My God, my God, why hast thou forsaken me?
And here wee must not omitte a necessarie point, namely how farre foorth Christ suffered death. Answere. Some thinke that hee suffered onely a bodily death, and such paines as followe the dissolution of nature: but they, no doubt, come to short, for why should Christ haue feared death so greatly if it had beene nothing but the dissolution of nature. Some againe thinke that he died, not onely the first, but also the second death: but it may bee they goe to farre: for if to die the first death bee to suffer a totall separation of bodie and soule, then also to die the second death is wholly and euerie way to bee seuered from all fauour of God, and at the least for a time to bee oppressed of the same death as the damned are. Nowe this neuer befell Christ, no not in the middest of his sufferinges, considering that euen then he was able to call God his God. Therefore the safest is to follow the meane; namely that Christ died the first death in that his bodie and soule were really and wholly seuered, yet without suffering any corruption in his bodie, which is the effect and fruit of the same: & that withall he further suffered the extreame horrours and pangs of the second death, not dying the same death nor being forsaken of God, more then in his own apprehension or feeling. For in the very middest of his sufferings the father was well pleased with him. And this which I say doth not any whit lesson the sufficiencie of the merit of Christ: for whereas he suffered truely the very wrath of God, and the very torments of the damned in his soule, it is as much as if all the men in the worlde had died the second death, and had bin wholly cut off from God for euer and euer. And no doubt Christ died the first death onely suffering the pangs of the second; that the first death might be an entrance not to the second death which is eternall damnation, but a passage to life eternall.
The benefits and comforts which arise by the death of Christ are specially foure. The first is the change of our naturall death, I say not the taking of it away, for we must all die; but whereas by nature death is a curse of God vpon man for eating the forbidden fruite, by the death of Christ it is changed from a curse into a blessing: and is made as it were a middle way and entrance to cō uaigh men out of this worlde into the kingdome of glorie in heauen: and therefore it is said, Christ by his death hath deliuered them from the feare of death, which all the daies of their liues were subiect to bondage. Heb. 2.15. A man that is to encounter with a scorpion, if he knowe that it hath a sting, he may be dismaied; but beeing assured that the sting is taken away, he neede not feare to encounter therewith. Nowe death in his owne nature considered, is this scorpion armed with a sting: but Christ our Sauiour by his death hath pulled out [Page 346] the sting of our death, and on the crosse triumphantly saith, O death, where is thy sting? O graue, where is thy victory? [...]. 15 55. and therefore euen then when wee feele the pangs of death approch, wee should not feare but conceiue hope, considering that our death is altered and changed by the vertue of the death of Christ. Secondly, the death of Christ hath quite taken away the second death from those that are in Christ: as Paul saith,Rom. 3.1. There is no no condemnation to them which are in Christ Iesus, which walke not after the flesh, but after the spirit. Thirdly, the death of Christ is a meanes to ratisie his last will and testament:Heb 9.15,16. For this cause was Christ the Mediatour of the newe testament, that through death (which was for the redemption of the transgressions which were in the former testament) they which were called might receiue the promise of the eternall inheritance. For where a testament is, there must be the death of him that made the testament: for the testament is confirmed when men are dead: for it is yet of no force as long as he is aliue that made it. And therefore the death of Christ doth make his last wil and testament which is his couenant of grace, authentical vnto vs. Fourthly, the death of Christ doth serue to abolish the originall corruption of our sinnefull hearts. As a strong corasiue laid to a sore, eates out all the rotten and dead flesh: euen so Christs death being applyed to the heart of a penitent sinner by faith, weakens and consumes the sinne that cleaues so fast vnto our natures and dwells within vs. Some will say, howe can Christs death which now is not, because it is long agoe past and ended, kill sinne in vs nowe? Answ. Indeede if we regard the act of Christs death, it is past, but the vertue and power thereof endureth for euer. And the power of Christs death is nothing els but the power of his Godhead, which inabled him in his death to ouercome hell, the graue, death, and condemnation, and to disburden himselfe of our sinnes. Nowe when we haue grace to denie our selues, and to put our trust in Christ, & by faith are ioyned to him, thē as Christ himselfe by the power of his godhead ouercame death, hell, and damnation in himselfe; so shall wee by the same power of his godhead kill and crucifie sinne & corruption in our selues. Therefore seeing we reape such benefit by the death of Christ, if wee will shewe our selues to bee Christians, let vs reioyce in the death of Christ: and if the question bee, what is the chiefest thing wherein wee reioyce in this world? we may answer, the very crosse of Christ, yea the verie least drop of his blood.
The duties to be learned by the death of Christ are two: the first concernes all ignorant and impen [...]tent sinners. Such men whatsoeuer they be, by the death of Christ vpon the crosse, must be mooued to turne from their sinnes: and if the consideration hereof will not mooue them, nothing in the world will. By nature euery man is a vassall of sinne, and a bondslaue of Satan: the deuill raignes and rules in al men by nature, and we our selues can do nothing but serue and obey him. Nay (which is more) we liue vnder the fearefull curse of God for the least sinne. Well now, see the loue of the sonne of God, that gaue himselfe willingly to death vpon the crosse for thee [...] that he might free thee from this most feareful bondage. Wherfore let all those that liue in sin & ignorāce reason thus with thēselues: Hath Christ the son of god done this for vs, and shal we yet liue in our sinnes? hath he set open as it were the ve [...]ie gates [Page 347] of hell, and shall we yet lie weltring in our damnable waies and in the shadowe of death? In the feare of God let the death of Christ be a meanes to turne vs to Christ: if it can not mooue vs, let vs be resolued that our case is dangerous. To goe yet further in this point, euery one of vs is by nature a sicke man, wounded at the very heart by Satan: though we feele it not, yet we are deadly sicke: and beholde, Christ is the good phisitian of the soule, and none in heauen or earth, neither Saint, angel, nor man can heale this our spirituall wound but he alone: who though he were equall with the Father, yet he came downe from his bosome and became man, and liued here many yeares in miserie and contempt: and when no hearbe nor plaister could cure this our deadly wound or desperat sicknesse, he was content to make a plaister with his owne blood: the paine he tooke in making it caused him to sweate water and blood: nay the making of it for vs cost him his life, in that he was content by his owne death to free vs from death: which if it be true, as it is most true, then wofull & wretched is our case if we will still liue in sinne, and will not vse meanes to lay this plaister vnto our hearts. And after the plaister is applyed to the soule, wee should do as a man that hath bin grieuously sick, who when he is on the mending hand, gets strength by little and little. And so should we become newe creatures going on from grace to grace, and shew the same by liuing godlily, righteously, and soberly, that the worlde may see that we are cured of our spirituall disease. O happie, yea thrice happie are they that haue grace from god to doe this. The second dutie concernes them which are repentant sinners. Hath Christ giuen himselfe for thee, and is thy conscience setled in this? then thou must answerably beare this mind, and if thy life would serue for the glory of God and the good of his Church, thou wouldst then giue it most willingly if thou be called thereto. Secondly, if Christ for thy good hath giuen his life, then thou must in like maner be content to die for thy brethren in Christ, if neede be:1. Iohn. 3.16. He [...] (saith Saint Iohn) laid downe his life for vs, therefore we [...] ought to lay downe our liues for our brethren. Thirdly, if Christ was content to shedde his owne heart blood not for himselfe, but for the sinnes of euerie one of vs, then we must be thus affected, that rather then by sinning wee would willingly offend God, we should be content to haue our own blood shed: yea if these two things were put to our choise, either to doe that which might displease God, or els to suffer death [...] wee must rather die then doe the same. Of this minde haue beene all the Martyrs of God, who rather then they would yeeld to Idolatrie, were content to suffer most bitter torments and cruell death. Yea, euery good Christian is so affected, that he had rather choose to die then to liue, not mooued by impatience in respect of the mis [...]ries of this life: but because hee would cease to offend so louing a father. To sinne is meate and drinke to the worlde, but to a touched and repentant heart there is no torment so grieuou [...] as this is, to sinne against God, if once he bee perswaded that Christ died for him.
Thus much for Christs death: nowe followe those things which befell Christ when he was newely dead; and they are two especially. The first, that his legges were not broken as the legges of the two theeues were. Of the first, S. Iohn r [...]ndreth a reason, namely, that the Scripture might be fulfilled, which [Page 348] saith,Ioh. 19.36. Exod. 1 [...].46. not a bone of him shalbe broken: which wordes were spoken by Moses of the paschall lambe, and are here applied to Christ, as beeing typically figured thereby. And hence we obserue these two things. First, that Christ crucified is the true paschall lambe, as S. Paul saith, Christ our passeouer is sacrificed: and S. Iohn saith,1. Co [...]. 5.7. Ioh. 1.29. Behold the lambe of God, distinguishing him thereby from the typicall lambe. In this that Christ crucified is the true paschall lambe, the childe of God hath wonderfull matter of comfort. The Israelites did eate the passeouer in Egypt,Exod. 12.23. & sprinkled the blood of the lambe on the posts of their dores, that when the angel of God came to destroy the first borne both of man and beast, and saw the blood vpon their houses might passe ouer them, that the plague should not be vpon them to destruction. So likewise if thou dost feed on the lambe of God, and by a liuely faith sprinkle the dore of thine heart with his bloode, the iudgements of God in this life, and the terrible curse of death, with the fearefull sentence of condemnation at the day of iudgement, and all punishments due vnto thy sinnes shall passe ouer thee, and not so much as touch thee. And whereas the legges of our Sauiour Christ were not broken by the souldiours, who sought by all meanes possible to worke against him all the mischiefe they could: we may note, that the enemies of Christ and his Church, let them intend to shew neuer so much malice against him, they can not goe beyond that libertie which God giueth them, they can doe no more for their liues then that which God willeth. The Medes and Persians are called the Lords sanctified ones: Cyrus is called the man of Gods counsell, Isa. 13. 3. Isa 46.12. because whatsoeuer they intended against the people of God, yet in all their proceedings they did nothing but that which God had determined before to be done. And when Senacherib came against the Iewes as a wilde beast out of his denne, the Lord telleth Hezekiah concerning Ashur that he will put his hooke in his nostrills, and his bridle in his lippes, and bring him backe againe the same way he came, Isa. [...]7.29. that is, he will so rule him that he shall not doe the least hurt vnto the Iewes, more then God will. This is a matter of great comfort to Gods church oppressed with manifold enemies, Papists, Iewes, Turks and all infidels, malitiously bent against it for Christs sake. For though they intend and practise mischiefe, yet more then Gods will and counsell is, they can not doe: because he hath his ring in their nostrils, and his bridle in their lippes to rule them as he listeth.
The second thing which fell out immediately vpon the death of Christ is, that the souldiours pearced his side with a speare, and thence issued water and blood. The vse which ariseth of this point is two-fold: first, it serues to prooue that Christ died truly, and not in shew, or a fained death: for there is about the heart a filme or skinne like vnto a purse wherein is contained cleare water to coole the heat of the heart,Columb. de re An it. l. 7. and therefore when water and bloode issued out after piercing of the side, it is very likely that pericardium. that very skinne was pierced: for els in reason we can not coniecture whence this water should come. Saint Iohn an eye-witnes of this thing, beeing about to prooue that Iesus the sonne of Marie was the true Messias, bringeth in sixe witnesses: three in heauen, the Father, the Word, and the holy Ghost: & three in earth, the Water, the Spirit, and the blood: 1. [...]oh. 5 [...]. where no doubt he alludeth to the water and blood that issued out [Page 349] of the side of Christ: by spirit we may vnderstand the efficacie and operation of Gods spirit making men to bring forth the fruits of the same, as loue, peace, ioy, &c. And the second witnes, namely water, hath relation to the water that came forth of Christs side, which signifieth the inward washing away of sinne, and the purging of the heart by Christs blood: which also is and was signified by the outward washing of the bodie with water in baptisme. The third witnes he calls blood, alluding to the blood that issued out of Christs side: whereby is signified the expiation or satisfaction made to Gods iustice for mans sinne. The same vse had the ceremoniall sprinkling in the old testament, typically signifying the sprinkling of Christs blood. Now these three witnesses are not to be sought for in heauen, but euery Christian man must search for them in his owne heart and conscience, and there shall he finde them in some measure. And this water and blood flowing out of the side of Christ beeing now dead, signifieth that he is our iustification and sanctification euen after his death: and that out of his death springs our life: and therfore as Eue was made of a ribbe taken out of the side of Adam: so springs the Church out of the blood that flowes out of the side of the second Adam.
Hauing thus intreated of Christs execution, let vs now come to the last point, namely the excellencie of Christs passion, cōsisting in these two points: I. a Sacrifice: II. a triumph. For the first, when Christ died he offered a propitiatorie and reall sacrifice to his father: and herein his death and passion differeth from the sufferings and deaths of all men whatsoeuer. In this sacrifice, we must consider foure things: I. who was the priest. II. what was the sacrifice. III. what was the altar. IV. the time wherein this sacrifice was offered. The priest was Christ himselfe, as the author of the epistles to the Hebrewes prooues at large from the third chap. to the 9. and of him we are to consider these foure points. The first, what is the office of Christs priesthood. Ans. The office of Christs priesthood stands in three things: I. to teach doctrine, and therefore he is called the high priest of our profession, Hebr. 3. [...] that is, of the Gospel which we professe, because he is the author and Doctour of the same. II. to offer vp himselfe vnto his father in the behalf of man, for the appeasing of his wrath for sinne. III. to make request or intercession to God the father, that he would accept the sacrifice which he offered on the crosse for vs. The second point is, According to which nature he was a priest: whether in his manhood, or in his godhead, or both togither? Ans. The office of his priesthood is performed by him according to both his natures: and therefore he is a priest not as the Papists would haue him, according to his manhood onely, but as he is both God and man: for as he is a Mediatour, so is he a priest: but Christ is a Mediatour according to both natures: each nature doing that which is peculiar to it, & conferring something to the worke of redemption: and therfore he is a priest as he is both God and man. The third point, After what order he is a priest? Ans. The Scripture mentioneth two orders of priests: the order of Leui, and the order of Melchisedeck. Christ was not a priest after the order of Aaron: and yet notwithstanding in that priesthood were many notable rites whereby the priesthoode of our Sauiour Christ was resembled, and we may note fiue especially. First in the annointing of the high priests, as of [Page 350] Aaron and his sonnes after him, oile was poured on his head,Exod. 29.7. Psal. 113.2. and it ran down to the very edge of his garments, whereby was signified that Christ the true high priest was annointed with the oyle of gladnesse aboue his fellowes, Psal. 45.7. that is, that his manhoode was filled with the gifts and graces of God, both in measure, number,Exod. 28.2. and degree aboue all men and angels. Secondly, the sumptuous and gorgious apparell which the high Priest put on, when he came into the sanctuarie, was a signe of the rich and glorious robe of Christs righteousnesse, which is the puritie and integritie of his humane nature and of his life. Thirdly, the speciall parts of the high Priests attire were, first the Ephod, the two shoulders whereof had two onyx stones,Exod. 28.12.21. whereon were engrauen the names of the twelue tribes of Israel: sixe names on the one stone, and sixe on the other, as stones of remembrance of the children of Israel to God ward: secondly, the brestplate of iudgement like the worke of the Ephod, wherein were set twelue stones according to the names of the children of Israel, grauen as signets euery one after his name. Now by these two ornaments were figured two things in Christ: by the first, that he carries all the Elect on his shoulders, and supports them by his spirit so lōg as they are in this world, against the world, the flesh, and the deuill. By the second, that Christ our high priest beeing now in his sanctuarie in heauen, hath in memorie all the Elect, & their very names are written as it were in tables of gold before his face, and he hath an especiall loue vnto them and care ouer them. Vpon this ground the church in the Canticles praies on this manner, Set me as a seale on thy heart, and as a signe [...] vpon thy arme. Cant. 8.6. And indeede this is a matter of comfort vnto vs all, that Christ hath our seuerall names written in pretious stones before his face, though he be now in heauen and we on earth: and that the particular estate of euery one of vs is both knowne and regarded of him. Againe, God gaue to Moses the Vrim and Thummim, which was put on the breastplate of the high priest, when he was to aske counsell from God of things vnknowne, before the mercie seat, whence God gaue answer. What the Vrim and Thummim was, it is not knowne: and it is like it was not made by any art of man, but giuen by God; and how it was vsed we can not tell: but yet the signification of the words affoardeth matter of meditation. Vrim signifies lights, and Thummim signifies perfections. And by this a further matter was prefigured in Christ, who hath the perfit Vrim and Thummim in his breast: first, because in him are hidde all the treasures of wisdome and knowledge:Colos [...] [...].3. secondly, because he reueales to his Church out of his word such things as none can know but the children of God: as Dauid saith,Psal. 25.14. E [...]h. 1.17. The secret of the Lord is reuealed to them that feare him. And for this cause the spirit of Christ is called the spirit of wisdome and reuelation: [...]. Cor. 2. [...]2. and the spirit of God, whereby we know the things that are giuen vnto vs of God: as namely, our election, vocation, iustification, and sanctification in this life, and our eternall glorification after this life: yea to euery member of Christ within his Church he giues a speciall spirit of reuelation out of the word, whereby he may know that God the father is his father; the sonne the redeemer, his redeemer; and the holy Ghost his sanctifier and comforter. Lastly, the high priest had a plate on his forehead, and therein was engrauen the holines of Iehouah: Exod. [...]8.36. this signified the holines of Christ: for as he is God, he is [Page 351] holines it selfe: and as he is man, he is most holy, beeing sanctified by the holy Ghost for this ende, that he might couer our sinnes and vnrighteousnes, with his righteousnes and holy obedience.
The second order of priesthood is the order of Melchisedeck, of which order Christ was, as Dauid saith,Heb. 7. Thou art a priest for euer after the order of Melchisedeck: and that in two speciall respects. I. Melchisedeck was both a priest and a king: so was Christ. II. Melchisedeck had neither father nor mother, because his historie is set downe with mention of neither: so likewise Christ as he is God, had no mother; and as he is man, he had no father. The Papists auouch Christ to be a priest of this order in a new respect, in that as Melchisedeck offered bread and wine,Gen. 14.18. when Abraham came from the slaughter of the Kings: so (say they) Christ in his last supper did offer his owne bodie & blood vnder the formes of bread and wine. But this is a friuolous deuice of theirs: for if we read Hebr. 7. where this point is handled, there is no comparison at all made of their two sacrifices; but the resemblances before named are set downe, in which, person is compared with p [...]rson. Againe, it is not said in Genesis that Melchisedeck offered sacrifice;Protulit non obtu [...]it. but that he brought forth bread and wine, and made a feast to Abraham and his companie. And if Christ should be of the order of Melchisedeck, in regard of the offering of bread and wine, yet would this make much against the Papists. For Melchisedeck brought forth true bread and true wine; but in the sacrifice of the masse there is no true bread nor true wine: but (as they say) the reall bodie and blood of Christ vnder the forme of bread and wine.
The fourth point is, whether there be any more reall priests of the newe Testament beside Christ or no? Ans. In the old testament there were many priests one following another in continuall succession, but of the new Testament there is one onely reall priest, Christ Jesus God and man, and no more: as the author of the Hebrewes saith,He [...]. 7.24. [...]. because he endureth for euer, he hath an euerlasting priesthoode: and the word translated [euerlasting] signifieth such a priesthood, which can not passe from him to any other, as the priesthood of Aaron did. And therefore the priesthood of Christ is so tied to his owne person, that none can haue the same but he; neither man nor angel, nor any other creature, no not the Father nor the holy Ghost. But the factours of the church of Rome will say, that Christ may haue men to be his deputies in his stead to offer sacrifice. Ans. We must consider Christ two waies: I. as he is God: II. as he is Mediatour. As he is God with the father and with the holy Ghost, he hath Kings and Magistrates to be his deputies on earth: and therefore they are called Elohim, Psal. 82 [...] that is, gods. But as he is Mediatour, and so consequently a priest and a King, he hath neither deputie nor vicegerent; neither king to rule in his stead ouer his Church, nor priest to offer sacrifice for him: nay he hath no Prophet to be his deputie, as he is the doctour of the Church. And therefore he saith to his disciples; be not called doctors,Ma [...]h. 23.10. for one is your doctor. Indeed he hath his ministers to teach men his wil: but a deputie to offer sacrifice in his stead he hath not. And therefore we may with good conscience abhorre the massing priesthood of the church of Rome, as a thing fetched frō the bottom of hell: and their massing priests as instruments of Satan; holding this for a [Page 352] very truth, that we haue but one onely priest euen Christ himselfe God and man. Indeede all Christians are priests to offer vp spirituall sacrifice: but it is the propertie of Christ alone to offer an outward and reall sacrifice vnto God now in the new Testament.
Thus much of the first point who is the priest. The second followeth: what is the sacrifice. Answ. The sacrifice is Christ, as he is man, or the manhoode of Christ crucified. As the priest is both God and man; so the sacrifice is man, or [...] the god [...]. He [...]. 10.10. not God. So it is saide, we are sanctified by the offering of the body of Iesus Christ. Touching this sacrifice, sundrie questions are to be skanned. The first, what kind of sacrifice it was? Ans. In the old testament there were two kinde of sacrifices: one, propitiatorie which serued to satisfie for sinne: the other eucharisticall for praise and thanksgiuing. [...] 1.8. Now the sacrifice of Christ was a sacrifice propitiatorie specially prefigured by the typical sacrifice, called the whole burnt offering; for as it was all consumed to ashes vpon the altar, and turned into smoke, so the fire of Gods wrath did seaze vpon Christ on the crosse, and did consume him as it were to nothing to make vs something. Secondly, when Noe offered an whole burnt offering after the flood, it is saide,Gen. [...].21. God smelled a sauour of rest: not because he was delighted with the smell of the sacrifice, but because he approoued his faith in Christ. And hereby was figured, that Christ vpon the crosse was an offering,Ep [...]. 5.2. & a sacrifice of a sweete smelling sauour vnto God: because God was well pleased therewith. Now whereas Christ was content wholly to offer vp himselfe to appease the wrath of his father for vs: it must teach vs to giue our bodies and soules, as holy, liuing, and acceptable sacrifices, wholly dedicating them to the seruice of God.
The second question is, how oft Christ offered himselfe? Ans. Once onely and no more. This must be held as a principle of diuinitie:Heb. 10.14. With once offering hath he consecrated for euer, them that are sanctified: and againe,Heb. 9.28. Christ was once offered to take away the sinnes of many. And it serueth to ouerthrow the abominable sacrifice of the masse, in which the true bodie and blood of Christ is offered vnder the formes of bread and wine, really and substantially (as they say) for the remission of the sinnes of the quicke and the dead, and that continually: but if this vnbloodie sacrifice of Christ be good, then it is either the continuing of that which was begunne on the crosse by Christ himselfe, or the iteration of it by the masse priest. Now let Papists chuse whether of these two they will: if they say it is the continuing of the sacrifice of Christ, then they speake outragious blasphemie: for it is in effect to say, that Christs sacri [...]ice was not perfect, but onely begun on the crosse, and must be accomplished by the masse priest to the end of the world. If they affirme the second, that it is an iteration of Christs sacrifice, then also they speake blasphemie: for hereby they make it also an imperfit sacrifice, because it is repeated and iterated: for vpon this ground doth the author to the Hebrues prooue, that the sacrifices of the old testament were imperfit, because they were daily offered. And whereas they say there be two kinds of sacrifices, one bloody once onely offered vpon the crosse: the other vnbloody, which is daily offered, I answer, that this distinction hath no ground out of Gods word: neither was it knowne to the holy Ghost who saith,Heb. 9.22. that without blood there is no remission of sinnes.
[Page 353]The third question is, what is the fruit of this sacrifice? Ans. The whole effect thereof is contained in these foure things: I. the oblation of Christ purgeth the beleeuer from all his sinnes whether they be originall or actuall: so it is said,1. Ioh. 1.7. If we walke in the light, we haue fellowship one with another: and the blood of Iesus Christ his sonne purgeth vs from all sinne: whether they be sinnes of omission in regard of our duties: or of commission in doing euill. II. the oblation serueth for the iustifying of a sinner before God, as Paul saith,Rom. 5.10. We are iustified by his blood, and are reconciled to God by his death. This being here remembred, that in the passion of Christ we include his legall obedience, whereby he fulfilled the law for vs. III. the oblation of Christ serues to purge mens consciences from dead workes;Heb. 9.14. How much more then shall the blood of Christ, which through the eternall spirit offered himselfe without spot to God, purge your consciences from dead works to serue the liuing God. IV. the oblation of Christ procures vs libertie to enter to heauen,Heb. 10.20. By the blood of Christ Iesus we may be bold to enter into the holy place, by the new and liuing way which he hath prepared for vs through the vaile, that is, his flesh. By our sinnes there is a partition wall made betweene God and vs: but Christ by offering himselfe vpon the crosse, hath beaten downe this wall, opened heauen, and as it were, trained the way with his owne blood, whereby we may enter into the kingdome of God, and without the which we can not enter in at all.
The last questiō is, how this sacrifice may be applied to vs. Ans. The meanes of applying this sacrifice be two: I. the hand of God which offereth. II. the hand of the beleeuer that receiueth the sacrifice offered. The hand of God wherby he offereth vnto vs his benefit, is the preaching of the word, & the administration of the Sacraments, baptisme, and the Lords supper; and wheresoeuer these his holy ordinances are rightly administred and put in practise, there the Lord puts forth his hand vnto vs, and offereth most freely the vertue and benefit of the death of Christ. And then in the next place commeth the hand of the beleeuer which is faith in the heart; which, when God offereth doth apprehend and receiue the thing offered, and make it ours.
The third thing to be spoken of is, the altar whereon Christ offered himselfe. The altar was not the crosse, but rather the godhead of Christ. He was both the priest, the sacrifice, and the altar: the sacrifice, as he is man; the priest, as he is both God and man; the altar, as he is God. The propertie of an altar, is to sanctifie the sacrifice: as Christ saith,Math. 23.9. ye fooles and blind, whether is greater the offering, or the altar that sanctifieth the offering? Now Christ as he is God, sanctifieth himselfe as he was man:Ioh. 17.19. and therefore (saith he) for their sakes sanctifie I my selfe, by doing two things: I. by setting apart the manhood to be a sacrifice vnto his father for our sinnes. II. by giuing to this sacrifice merit or efficacie to deserue at Gods hands remission of our sinnes: the manhood of Christ without the Godhead hath no vertue nor efficacie in it selfe to be a meritorious sacrifice: and therefore the dignitie and excellencie which it hath is deriued thence. As for the chalkie and stonie altars of the Church of Rome; they are nothing els but the toyes of mans braine. Christ himselfe is the onely reall altar of the new testament. And in stead of altars which were vnder the law, we haue now the Lords table wheron we celebrate the Sacrament of his [Page 354] bodie and blood, to shew forth his death till he come.
Luk. 4.19.The fourth point is, concerning the time of Christs oblation, which he himselfe calleth the acceptable yeare of the Lord: alluding vnto an other yere vnder the law called the yeare of Iubile,Lev. 25.10. which was euery fiftie yeare among the Iewes, in which at the sound of a trumpet all that had set or sold their possessions receiued them againe: all that were bondmen were then set at libertie. This Iubile was but a figure of that perfect deliuerance which was to be obtained by Christs passion, which was not temporarie deliuerance for euery fiftie yeare, but an eternall freedome from the bondage of sinne, hell, death, and condemnation. And the preaching of the word is the trumpet sounded which proclaimeth vnto vs freedome from the kingdome of darknes, and inuites vs to come and dwell in perfect peace with Christ himselfe. Well, if the yeare of perpetuall Iubile be now come, in what a wretched estate all our loose and blind people that esteeme nothing of that libertie which is offered to them, but choose rather to liue in their sinnes, and in bondage vnder Satan and condemnation, then to be at freedome in Christ.
Now follow the vses which are to be made of the sacrifice of Christ. The prophet Aggai saith,Agg. 2. [...]. that the second temple built by Zorubbabel was nothing in beautie vnto the first which was built by Salomon: and the reason is plaine, for (as the Iewes write) it wanted fiue things which the first tēple had: I. the appearing of the presence of god at the mercie seat between the two Cherubims. II. the Vrim and Thummim on the breast-plate of the high priest. III. the inspiration of the holy Ghost vpon extraordinarie Prophets. IIII. the Arke of the Couenant: for that was lost in the captiuitie. V. fire from heauen to burne the sacrifices. Yet for all this, the Prophet afterward saith,Agg. 2.10. The glorie of the last House, shall be greater then the first. Now it may be demanded, how both these sayings can stand together. Ans. We are to know, that the second Temple was standing in the time when Christ was crucified for our [...]innes; and it was the sacrifice of Christ which gaue glorie and dignitie to the second temple, though otherwise for building and outward ornaments it was farre inferiour to the first. And by this we are taught, that if we would bring glorie vnto our owne selues, vnto our houses and kindred, either before God or before men, we must labour to be partakers of the sacrifice of Christ, and the sprinkling of his blood to purge our hearts. This is the thing that brings renowne both to place and person, how base soeuer we be in the eyes of the world. Secondly, all oblations and meate offerings were sprinkled with salt, and euery sacrifice of propitiation which was to be burned to ashes,Lev. 2. [...]. Ez [...]ch. 43.24. was first salted: and hereby two things were signified. The first, that euery one of vs in our selues are loathsome or vile in the sight of God; [...]z [...]ch. 16.4. like vnto stinking carrion or raw-flesh kept long vnpoudered. A dead and rotten carkeise is loathsome vnto vs; but we in our selues are a thousand times more loathsome vnto God. The second, that we are as it were salted and made sauorie and acceptable to God by the vertue of the sacrifice of Christ vpon the crosse. Our dutie then is to labour that we may feele in our selues the biting and sharpnes of the oblation of Christ, to wast and consume the superfluities of sinne and the corruptions of our natures. And we must withall indeauour, that the whole [Page 355] course of our liues, and our speech it selfe be gratious and poured with salt,Coloss. 4.6. Mat. 5.13. least God at length spue vs out of his mouth. To this ende hath God appointed his ministers to be the salt of the earth, that by their ministerie they might apply the death of Christ, and season the people. And it hath pleased God to be sprinkle this land with more plentie of this salt then hath beene heretofore. But, alas, small is the number of them that giue any relish of their good seasoning. The more lamentable is their case. For as flesh that cannot be seasoned with salt, putrifies: so men, that cannot bee sweetned and changed by the sacrifice of Christ, doe rot and perish in their sinnes.Eze. 47.8.11. The waters that ishued from vnder the threshold of the Sancturie, when they came into Mare mortuum. the dead sea, the waters thereof were holesome: but myrie places and marishes which could not be seasoned, were made saltpits. Now these waters are the preching of the gospel of Chrtst, which flowing through all the parts of this Ile, if it doe not season & change our nation, it shal make it as places of nettles & saltpits, & at length be an occasion of the eternal curse of god. Thirdly, Christs priesthood serues to make euery one of vs also to be priests. And being priests, we must likewise haue our sacrifice and our altar. Our sacrifice is the cleane offering, Mal. 1.11. which is the lifting vp of pure handes to God without wrath or doubting in our prayers:1. Tim. 2.8. also our bodies and soules, our hearts, and affections, the workes of our liues, and the workes of our callings: all which must be dedicated to the seruice of god for his glorie, and the good of his Church. The altar wheron wee must offer our sacrifice, is Christ our redeemer, both God and man, because by the vertue of his death as with sweete odours he perfumes all our obedience, and makes it acceptable to God.Rev. 8.3. Heb. 13.10. The ministers of the Gospell are also in this manner priests, as Paul insinuateth when hee calleth the Gentiles his offering vnto God.Rom. 15.16. And the preaching of the word is as it were a sacrificing knife, wherby the old Adam must be killed in vs; & we made an holy & acceptable sweete smelling oblation vnto God, sanctified by the holy Ghost. Therefore euerie one that heareth Gods worde preached and taught, must indeauour that by the profitable hearing thereof, his sinnes and whole nature may be subdued and killed; as the beast was slaine & sacrificed vpon the altar by the hand of the Leuite. Lastly the exhortation of the holy ghost must here be considered.Heb. 10.21. Seeing (saith he) we haue an high priest, which is ouer the house of god, let vs draw neere with a true heart in assurance of faith, sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water: the meaning of the wordes is this, that if Christ haue offered such a sacrifice of such value and price, which procureth pardon of sinne, iustification, sanctification, and redemption, then we must labour to be partakers of it; to haue our bodies and soules purified and clensed by his blood, and sanctified throughout by the holy ghost, that thereby we may be made fitte to doe sacrifice acceptable to God in Christ. This is the vse which the Apostle maketh of the doctrine of Christs priesthood in that place, which also euery man should apply vnto himselfe: for why should we liue in our sinnes and wicked waies, euery houre incurring the danger of Gods iudgements, seeing Christ hath offered such a sacrifice whereby we may be purged and clensed, and at length freed from all woe and miserie.
[Page 356]Thus much of Christs sacrifice: now followes his triumph vpon the crosse. That Christ did triumph when he was vpon the crosse, it is plainly set downe by the Apostle Paul, where he saieth,Col. 2.14.15. that putting out the hand writing of ordinances that was against vs, which was contrarie to vs, he euen tooke it out of the way, and fastened it vpon the crosse, and hath spoiled the principalities and powers, and hath made shewe of them openly, and hath triumphed ouer [...]hem in the same crosse. This triumph is set forth by signes and testimonies of two sorts. I. By signes of his glorie and maiestie. II. By signes of his victorie on the crosse. The signes of his glorie and maiestie are principally seuen. The first is the title set ouer his head vpon the crosse, Iesus of Nazareth king of the Iewes. The ende why titles were set ouer the heads of malefactours was, that the beholders might knowe the cause of the punishment, and bee admonished to take heede of like offences, and be stirred vp to a dislike of the parties executed for their offences. And therfore no doubt, Pilate wrote the title of Christ for the aggrauating of his cause, and that with his owne hand. Yet marke the straunge euent that followed: for when Pilate was about to write the superscription, God did so gouerne and ouer-rule both his heart and hand, that in stead of noting some crime, he sets downe a most glorious and worthie title, calling him, Iesus of Nazareth king of the Iewes: which wordes containe the very summe and pith of the whole gospel of Christ, deliuered by the Patriarches and prophets from age to age. We must not thinke that Pilate did this of any good minde; or vpon any loue or fauour that he bare to Christ: but onely as he was guided and ouerruled by the power of God for the aduancement of the honour and glorie of Christ. The like did Caiphas, who though a sworne enemie to Christ, yet he vttered a prophecy of him, saying, that it was necessarie that one should die for the people: not that he had any intent to prophecy: but because the Lord vsed him as an instrument to publish his trueth. And when Balaam for the wages of vnrighteousnesse would haue cursed the Lords people, for his life he could not; nay all his cursings were turned into blessings. By this then it appeares, that it is not possible for any man, doe what he can, to stoppe the course of the gospel of Christ: nay: (as we see) God can raise vp the wicked sometime to spread abroad and to publish the truth, though they thē selues intend the contrarie. Furthermore let vs marke that when the Iewes did most of all intend to bring disgrace and ignominie vpon our Sauiour Christ, then did they most of all extoll and magnifie his name: they could not for their liues haue giuen him a more renowmed title then this, that he was King of the Iewes. And the same is the case of all the members of Christ: for let a man walke in good conscience before God and man, he shall finde this to bee true, that when hee is most disgraced in the world, then commonly he is most honoured with God and men.
Further, Pilate wrote this superscription in three languages, Hebrew, Greeke, and Latine. And no doubt the end thereof in the prouidence of God was, that the passion of Christ, as also the publishing of his kingdome & Gospell might be spread ouer the whole world. This shewes the malice of the Church of Rome, which will not suffer the word of God to be published but in the Latine tongue, least the people should be intangled in errours.
[Page 357]Againe, when Pilate had thus written the superscription, the high priests and Pharises offended thereat, came to Pilate willing him to change the title, saying,Ioh. 19.12. Write not the King of the Iewes, but that he said, I am the King of the Iewes: but Pilate answered them againe, That which I haue written, I haue written. Though Pilate had beene ouer-ruled before to condemne Christ to death, against his owne conscience, yet will he not in any wise condiscend to change the superscription. Howe comes this to passe? Surely, as he was ruled by the hand of God in penning it, so by the same hand of God was he confirmed in not changing it. Hence we learne sundrie instructions. First, that no man in the world, let him indeauour himselfe to the vttermost of his power, is able to stoppe the course of the kingdome of God: it stands firme and sure, and all the worlde is not able to preuaile against it. Secondly, whereas Pilate beeing but an heathen man was thus constant, that he will not haue his writing changed; we may note, how permanent & vnchangeable the writings of the holy word of God are. They are not the words of heathen men, but were spoken by the mouth of the Prophets and Apostles, as God gaue them vtterance. The booke of Scripture therefore is much more immutable, so as no creature shall be able to change the least part of it till it be fulfilled. Thirdly, by Pilates constancy, we learne to be constant in the practise and profession of the religion of Christ: this is a necessarie lesson for these daies, wherin mens professions doe fleete like water and goe and come with the tyde. Many zealous professours to day, but to morrowe as could as water. And the complaint of the Lord touching times past, agrees to our daies:Ose. 6. O Ephraim, What shall I say to thee? thy righteousnesse is like the morning dewe.
The second is, the conuersion of the theife: a most worthy argument of the godhead of Christ. For by it when he was vpon the crosse, and in the very middest of his passion, he giues vnto all the worlde a liuely and notable experience of the vertue and power of his death, so as his verie enemies might not onely beholde the passion it selfe, but also at the same time acknowledge the admirable efficacie thereof. And therefore with the passion of Christ, wee must ioyne the conuersion of the thiefe: which is as it were a crystall glasse wherein we may sensibly behold the endlesse merit and vertue of the obedidience of Christ to his father, euen to the death of the crosse. And therefore I will briefely touch the speciall instructions which are to be learned by it. First let vs marke that both the thieues in euery respect were equall, both wicked and lewd liuers: and for their notorious faults both attached, condemned, and executed both on the crosse at the same time with Christ: yet for all this, the one repenting was saued, the other, was not. And in their two examples we see the state of the whole worlde, whereof one part is chosen to life eternall: and thereupon attaines to faith and repentance in this life: the rest are reiected in the eternall counsell of God, for iust causes knowne to himselfe, & such being left to themselues neuer repent at al. Secondly we are taught hereby, that the whole worke of our conuersion and saluation must bee ascribed wholly to the meere mercie of God: of these two thieues the one was as deeply plunged in wickednes as the other, & yet the one is saued, the other condē ned. The like was in Iacob & Esau;Rom. 9 13. both borne at one time, and of the same parents, [Page 358] and neither of them had done good nor euill when they were borne: yet one was then loued, the other was hated: yea if we regard outward prerogatiues,Gen. 25.13. Esau was the first borne, and yet was refused.
Furthermore, the theife on the crosse declareth his conuersion, by manifest signes and fruites of repentance, as appeares by the wordes which he spake to his fellow,Luk. 23.40. Fearest not thou god seeing thou art in the same condemnation. Though handes and feete were fast nailed to the crosse, yet heart and tongue are at libertie to giue some tokens of his true repentance. The people of this our land heare the word, but for the most part are without either profit in knowledge or amendement of life: yet for all this, they perswade themselues that they haue good hearts and good meanings, though they can not beare it away, and vtter it so well as others. But alas, poore soules, they are deluded by Satan: for a man that is conuerted, can not but expresse his conuersion, and bring foorth the fruits thereof. And therefore our Sauiour Christ saith, If a man beleeue in me, out of his bellie shall flowe riuers of water of life. Ioh. 7.38. Iob. 32.19. The grace (as Elihu saith) of God is like newe wine in a vessell which must haue a vent; and therefore hee that sheweth no tokens of Gods grace in this life, is not as yet conuerted; let him thinke and say of himselfe what he will. Can a man haue life, and neuer mooue nor take breath? and can hee that bringeth forth no fruite of his conuersion liue vnto God? Wel, let vs now see what were the fruits of the thiefes repentance. They may be reduced to foure heads. First, he rebukes his fellow for mocking Christ, indeauouring thereby to bring him to the same condition with himselfe, if it were possible: whereby he discouers vnto vs the propertie of a true repentant sinner, which is, to labour and striue, so much as in him lieth, to bring all men to the same state that hee is in. Thus Dauid hauing tryed the great loue and fauour of God toward himselfe, breaketh foorth and saith,Psal. 34.11. Come children, harken vnto me, and I will teach you the feare of the Lord: shewing his desire that the same benefits which it had pleased God to bestow on him, might also in like manner be conueied to others. Therfore it is a great shame to see men professing religion, carried away with euery company, and with the vanities and fashions of the world, whereas they should rather drawe euen the worst men that be to the fellowship of those graces of God which they haue receiued. That which the Lord spake to the prophet Ieremie,Ierem. 15.19. must be applied to all men: Let them returne vnto thee, but returne not thou vnto them. In instruments of musicke the string out of tune must be set vp to the rest that be in tune, and not the rest to it.
Againe, in that he checkes hi fellowe, it shewes that those which be touched for their owne sinnes, are also grieued when they see other men sinne and offend God. But to goe further in this point, let vs diligently and carefully marke the manner of his reproofe, Fearest thou not God, seeing thou art in the same condemnation. In which words he rips vp his lewdnes euen to the quicke, and giues him a worthie item, telling him that the cause of all their former wickednesse, had beene the want of the feare of God. And this point must euery one of vs marke with great diligence. For if we enter into our hearts and make a through search, wee shall finde that this is the roote and fountaine of all our offences. Wee miserable men for the most part haue not [Page 359] grace to consider that we are alwaies before God; and to quake and tremble at the consideration of his presence: and this makes vs so often to offend God in our liues as we doe. Abraham comming before Abimelech, shifting for himselfe, saide, that Sara was his sister, and being demanded why he did so, answered,Gen. 20.1 [...]. because he thought the feare of God was not in that place: insinuating that he which wants the feare of God, wil not make conscience of any sinne whatsoeuer. Would we then euen from the bottome of our hearts turne to God, and become new creatures, then let vs learne to feare God: which is nothing els but this, when a man is perswaded in his owne heart and conscience that wheresoeuer he be, he is in the presence and sight of God, and by reason therof is afraid to sinne. This we must haue fully settled in our hearts, if we desire to learne but the first lesson of true wisdome. But what reason vseth the theefe to draw his fellow to the feare of God? Thou art (saith he) in the same condemnation, that is, by thy sinnes & manifold transgressions thou hast deserued death, and it is now most iustly inflicted vpon thee; wilt thou not yet feare God? Where we are taught, that temporall punishments and crosses, ought to be meanes to worke in vs the feare of God; for that is one end why they are sent of God.Psal. 119.71. It is good for me (saith Dauid) that I haue been chastised, that I may learne thy statutes. And Paul saith,1. Cor. 11.32. When we are chastised, we are nurtured of the Lord. And the Iewes are taught by the prophet Micah to say,Mich. 7.9. I will beare the wrath of the Lord, because I haue sinned against him.
The second fruit of his conuersion is, that he condemneth himselfe and his fellow for their sinnes, saying, Indeede we are righteously here, for we receiue things worthie for that we haue done, that is, we haue wonderfully sinned against Gods maiestie, and against our brethren: and therefore this grieuous punishment which we beare, is most iust and due vnto vs. This fruit of repentance springs and growes very thinne among vs, for fewe there be which doe seriously condemne themselues for their owne sinnes: the manner of men is to condemne others, and to crie out that the world was neuer so bad, but bring them home to themselues, and you shall find that they haue many excuses and defences as plaister-worke to cast ouer their foule and filthie sinnes: and if they be vrged to speake against themselues, the worst will be thus; God helpe vs, we are all sinners, euen the best of vs. But certen it is, that he which is thoroughly touched in conscience for his sinnes, both can and will speake more against himselfe for his manifold offences, then all the world besides. Thus Paul when he was conuerted,1. Tim. 1.15. calls himselfe the chiefe of all sinners. And the prodigall childe confessed that he had sinned against heauen and against his father, and was not worthie to be called his child.
The third fruit of his conuersion is, that he excuseth our Sauiour Christ, and giueth testimonie of his innocencie, saying, But this man hath done nothing amisse. Marke here: Pilate condemned Christ, Herod mocked him, all the learned Scribes and Pharises condemned him, and the people crie, away with him, let him be crucified: and among his owne disciples Peter denied him, and the rest ranne away: there remaines onely this poore silly wretch vpon the crosse to giue testimonie of Christs innocencie: whereby we learne, that God chooseth the simple ones of this world, to ouerthrow the wisdom of the wise: [Page 360] and therefore we must take heede that wee be not offended at the Gospell of Christ, by reason that for the most part simple and meane men in the world embrace it. Nay marke further, this one theife beeing conuerted had a better iudgement in matters concerning Gods kingdome, then the whole bodie of the Iewes. And by this all students may learne, that if they desire to haue in themselues vpright iudgement in matters of religion, first of all they must become repentant sinners: and though a man [...]haue neuer so much learning, yet if he be carried away with his owne blind affections and lusts, they will corrupt and darken his iudgement. Men which worke in mines and coale-pits vnder the earth, are troubled with nothing so much as with damps, which make their candle burne darke, and sometimes put it quite out. Nowe euery mans sinnes are the damps of his heart, which when they take place, doe dim the light of his iudgement, and cast a mist ouer the mind, and darken the vnderstanding and reason: and therefore a needefull thing it is, that men in the first place should prouide for their own conuersion.
The fourth fruit of his repentance is, that he praieth for mercy at Christs hands, Lord (saith he) remember me when thou commest into thy kingdom: in which praier we may see what is the propertie of faith. This theife at this instant heard nothing of Christ but the scornings and mockings of the people, and he saw nothing but a base [...]state full of ignominie and shame, and the cursed death of the crosse, yet neuerthelesse hee nowe beleeues in Christ, and therefore intreats for saluation at his hand. Hence we learne, that it is one thing to beleeue in Christ, and another to haue feeling and experience: and that euen then when we haue no sense or experience we must beleeue: for faith is the subsisting of things which are not seene: Heb. 11.1 [...]om. 4.1 [...].and Abraham aboue hope did beleeue vnder hope: and Iob saith, though thou kill me, yet will I beleeue in thee. In Philosophy a man beginnes by experience, after which comes knoweledge and beleefe; as whē a man hath put his hand to the fire, & feeles it to be hot, he comes to knowe thereby that fire burnes: but in Diuinitie wee must beleeue though we haue no feeling: first comes faith, and after comes sense and feeling. And the ground of our religion standes in this, to beleeue things neither seene not felt to hope aboue all hope, and without hope: in extremitie of affliction to beleeue that God loueth vs, when he seemeth to be our enemie, and to perseuere in the same to the end [...]
The answer which Christ made to his praier was, This night shalt thou bee with me in Paradise. Whereby he testifies in the middest of his sufferings the power which he had ouer the soules of men: and verifies that gratious promise, Aske and ye shall receiue, seeke and ye shall finde, knocke and it shall be opened to you: and withall confutes the popish purgatory. For if any man should haue gone to that forged place of torment, then the theife vpon the crosse, who repenting at the last gaspe wanted time to make satisfaction for the temporall punishment of his sinnes. And by this conuersion of the thiefe we may learne that if any of vs would turne to God and repent, we must haue three things. I. The knowledge of our owne sinnes. II. From the bottome of our hearts wee must confesse and condemne our selues for them, and speake the worst that can be of our selues, in regard of our sinnes. III. We must earnestly [Page 361] craue pardon for them, and call for mercie at Gods handes in Christ, withall reforming our liues for the time to come: if we doe, we giue tokens of repentance; if not, we may thinke what we will, but we deceiue our selues, and are not truely conuerted. And here we must be warned to take heede least we abuse, as many do, the example of the thiefe, to conclude thereby that we may repent when we will, because the thiefe on the crosse was conuerted at the last gaspe. For there is not a second example like to this in all the whole Bible: it was also extraordinarie. Indeed sundrie men are called at the eleuenth houre, but it is a most rare thing to finde the conuersion of a sinner after the eleuenth houre, and at the point of the twelfth. This mercy God vouchsafed this one thiefe; that he might be a glasse in which we might behold the efficacie of the death of Christ, but the like is not done to many men, no not to one of a thousand. Let vs rather consider the estate of the other thiefe, who neither by the dealing of his fellow, nor by any speech of Christ could be brought to repentance. Let vs not therefore deferre our repentance to the houre of death: for then we shall haue sore enemies against vs: the world, the flesh, the deuill, and a guiltie conscience; & the best way is before hand to preuent them. And experience shewes that if a man deferre repentance to the last gaspe, often when he would repent he cannot. Let vs take Salomons counsel, Remēber thy creatour in the daies of thy youth, before the euill daies come. If we will not heare the Lord when he calleth vs, hee will not heare vs when we call on him.
The third signe was, the ecclipsing or darkening of the sunne from the sixt houre to the ninth. And this ecclipse was miraculous. For by the course of nature the sinne is neuer ecclipsed, but in the newe moone: whereas contrariwise this ecclipse was about the time of the passeouer which was alwaies kept at the full moone. Question is made touching the largenes of it:Luk. 23.44. [...]. some mooued by the words of Luke, who saith that darkenes was vpon the whole earth, haue thought that the ecclipse was vniuersall ouer the whole world: but I rather thinke that Saint Lukes meaning is, that it was ouer the whole region or countrie of Iurie. For if such a wonder had happened ouer the whole worlde, all Historiographers Greeke and Latine and Astronomers, diligent obseruers of all ecclipses, would haue made speciall mention thereof. And though some Euseb. Chro. Tertul. Apol. c. 12. Ores. l. 7. c. 4.writers say that it was ouer the whole earth, and that it was set downe in record both by the Romans and Grecians, yet all their writings prooue no more but this, that it was ouer Iurie and Galely and the countries bordering neere vnto. The vses of this miracle are manifolde. I. This darkening of the sunne giues a checke to the Iewes for their crucifying of Christ: they were not ashamed to apprehend, accuse, and condemne him: yet this glorious creature the sunne pulleth in his beames, beeing as it were ashamed to behold that, which they were not ashamed to doe. II. It serues to signifie the great iudgement of God to come vpon the Iewes. For when as Christ suffered, darkenesse was ouer all the land of Iurie, and all the world besides had the light of the sunne, so shortly after blindenesse of minde was ouer the whole nation of the Iewes, and all the world besides sawe the sonne of righteousnesse shining vnto them in preaching of the gospel.2. Cor. 3.5. Mal. 4.2. III. It serues to aduertise vs [Page 362] that such as carrie themselues towardes Christ as the Iewes did, haue nothing els in them but darkenes, and they that sit in darkenesse and shadow of death;Isa. 8.20. Luk 1.79. and therefore not able any whit better to see the way that leadeth vnto life, then he which is cast into a dark dungeon can; who if they thus remaine, shal at length be cast into vtter darkenes. This being the estate of all them that be forth of Christ, [...] Pet. 1.1. wee must labour to be freed from this darkenesse, that the day-starre may rise in our hearts, and shine vpon vs, and put life into vs. IV. This miraculous and wonderfull darkening of the sunne doth conuince the Iewes, that Christ whome they crucified was the Lord of glorie, and the Sauiour of the world: and it is very like that this was the principall ende of this miracle. For whereas neither his doctrine, nor his former miracles could mooue them to acknowledge him for that Messias, yet this one worke of God doth as it were strike the naile to the head, and stop al their mouthes. V. Besides this, whereas at the very instant when Christ was about to make a satisfaction to the iustice of his father for our sinnes; the sunne was thus darkened: it teacheth vs first to think of the passion of Christ, not as of a light matter, but as one of the greatest wonders of the world, at the sight whereof the verie frame of nature was changed: secondly, to thinke of our owne sinnes, as the vilest things in the worlde, and that they deserue the intollerable wrath of God: considering that at the time when they were to bee abolished, the course of nature euen in the very heauens is turned vpside downe.
The fourth signe is, the rending of the vaile of the temple from the top to the bottome.Mat. 27.11. The temple was deuided into two parts: the one more inward into which no man might come but the high priest, and that once a yeare; and it was called the holy of holies: the other was that where the people came and offered sacrifices vnto the Lord. Nowe that which parted the temple into these two parts was called the vaile, & at the time of Christs passion it was rent from the toppe to the very bottome. This hath diuers vses: I. The holy of holies signified the third heauen, where God sheweth himselfe in glory and maiestie vnto his Saints:Heb. 9 8 and the rending of the vaile sigureth vnto vs, that by the death of Christ heauen which was otherwise shut by our sinnes is now set open, and a way made to enter thereto. II. It signifieth, that by the death of Christ we haue without impediment,Ioh. 1.51. free accesse to come vnto God the father by earnest praier in the name of Christ; which is a most vnspeakable benefit. III. It signifieth that by Christs death an end is put to all ceremonies, to ceremoniall worship, and the sacrifices of the old testament: and that therefore in the newe testament there remaineth one onely reall and outward sacrifice, that is, Christ crucified on the crosse: and the whole seruice and worship of God for outward ceremonies most simple and plaine. IV. The temple was the chiefe and one of the most principal prerogatiues that the Iewes had; it was their glorie that they had such a place wherein they might worship and doe seruice to the true God: and for the temples sake God often spared them, and therefore Daniel praieth:Dan. 9.17. O Lord, heare the praier of thy seruant, and his supplication, and cause thy face to shine vpon the sanctuarie that lieth wast for the Lords sake. Yet for all this, when they began to crucifie the Lord of life, their prerogatiues helpes them not, nay they are depriued thereof, and God euen [Page 363] with his owne hand rendes the vaile of the temple in sunder, signifying vnto them, that if they forsake him, he will also forsake them. And so may we say of the church of England. No doubt for the gospels sake we haue outward peace and safetie, and many other blessings, and are in account with other nations: yet if we make no conscience to obey the word of God, & if we haue no loue of Christ and his members, God wil at length remooue his candlesticke from vs, and vtterly depriue vs of this ornament of the Gospell, and make our land as odious vnto all the world, as the land of the Iewes is at this day. Let vs therfore with all care and diligence shewe forth our loue both to Christ himselfe and to his members, and adorne the gospell which wee professe by bringing forth fruits worthy of it.
The fifth signe is the earthquake, whereby hard rockes were clouen a sunder. And it serues very fitly to signifie further vnto vs, that the sinne of the Iewes in putting Christ to death was so heauie a burden, that the earth could not beare it,Mat. 27.5 [...]. but trēbled thereat, though the Iewes themselues made no bones of it. And it is a thing to be wondred at: that the earth doeth not often in these daies, tremble and quake at the monstrous blasphemies and feareful othes by the wounds and blood and heart of Christ, whereby his members are rent asunder, and he traiterously crucified againe. Secondly, the earthquake shewes vnto vs the exceeding and wonderfull hardnes of the hearts of the Iewes, and ours also: they crucified Christ and were not touched with any remorse; and wee can talke and heare of his death, yea we can say hee was crucified for our sinnes: and yet are we nothing affected therewith, our hearts will not rende when as hard rockes cleaue asunder. Thirdly, the moouing of the ea [...]th, and the rending of the rockes asunder, may be a signe vnto vs of the vertue of the doctrine of the gospel of Christ: which is nothing els but the publishing of the passion of his death: which being preached, shall shake heauen and earth, sea and land. It shall mooue the earthen, hard, and rockie hearts of men;Agg. 2.7. and raise vp of meere stones and rockes children vnto Abraham. But the maine vse and ende of this point is, to prooue that he that was crucified, was the true Messias the sonne of God: and therefore had the power of heauen and earth, and could mooue all things at his pleasure.
The sixt signe of the power of Christ is,Mat. 27.52.53. that graues did open, & many bodies of the Saints which slept arose, and came out of their graues after his resurrectiō, and went into the holy citie, and appeared vnto many. The vse of this signe is this: it signifies vnto vs, that Christ by his death vpon the crosse did vanquish death in the graue, and opened it [...] and thereby testified that hee was the resurrection and the life: so that it shall not haue euerlasting dominion ouer vs: but that he will raise vs vp from death to life, and to euerlasting glorie.
The seuenth signe is the testimonie of the Centurion with his souldiours which stood by to see Christ executed: S. Marke saith, when he sawe that Christ thus crying gaue vp the ghost, he said,Mar. 15.3 [...]. truely this was the sonne of God. Thus wee see it is an easie matter for Christ to defend his owne cause: let Iudas betray him, Peter denie him, and all the rest forsake him, yet he can if it so please him make the Centurion that standeth by to see him executed to testify of his innocency. But what was the occasion that mooued him to giue so worthie [Page 364] a testimonie? S. Matthew saith,Math. 27.54. it was feare, and that feare was caused, by hearing the loud crie of Christ, and by seeing the earthquake & things which were done. And this must put vs in minde not to passe by Gods iudgements which daily fall out in the world, but take knowledge of them, and as it were, to fixe both our eyes on them. For they are notable meanes to strike and astonish the rebellious heart of man, and to bring it in awe and subiection to God. After that the two first captaines with their fifties commanding the Prophet Elias to come downe to king Achaziah, were consumed with fire from heauen, the king sent his third captain ouer fiftie with his fiftie to fetch him down: but what doth he? it is said, he fell on his knee before Eliah, and besought him, saying, [...]. King. 1.1 [...]. O man of God, I pray thee, let my life and the liues of these fiftie seruants be pretious in thine eyes. But what was the cause why he praied thus? Surely he obserued what iudgements of God fell vpon his two former fellow captaines, Behold, saith he, there came downe fire from heauen, and deuoured the two former captaines with their fifties: therefore let my life be pretious now in thy sight. Thus laying to his owne heart and making vse of Gods iudgements, he humbled himselfe and was spared with his fiftie. And Habaccuk saith,Habac. [...].16. When I heard the voyce, namely of Gods iudgements, rottennes entred into my bones, and I trembled in my selfe that I might be safe in the day of the Lord. Now what this feare of the Centurion was, there is a further question, and it is very like that it was but a sudden motion or a certaine preparatiue to better things. For he was but an heathen man, and had as yet no knowledge of Christ, and whether he repented or not it is vncerten: and we must not maruell at this, for there are many suddaine motions in shew very good, that vpon like occasions rise in the hearts of naturall men. When God plagued the land of Egypt, then Pharaoh sent for Moses and confessed that the Lord was righteous,Exod. 9.27. & 34. but he and his people were wicked; and desired Moses to pray to God to take away the plague, who did so: but so soone as the hand of God was stayed, he returned to his old rebellion againe. And as a dogge that commeth out of the water shaketh his cares, and yet returneth into it againe: so is the manner of the world: when crosses and calamities befall men, as sicknesse, losse of friends or goods, then with Ahab they outwardly humble themselues and goe softly: they vse to frequent the place where the word is preached and Gods name called vpon: but alas, common experience shewes that these things are but fittes arising of vncerten and flittering motions in the heart. For so soone as the crosse is remooued, they returne to their old by as againe, and become as bad and as backeward as euer they were: beeing like to the tree that lies in the water, which for a while is greene, but afterward withereth. And therefore we for our parts, when any good motions come into our hearts as the beginnings of further grace, we (I say) must not quench them but cherish and preserue them, remembring that the kingdome of heauen, is like a graine of mustard seede, which when it is sowne is the least of all seedes: but afterward it groweth vp into a tree, that the soules of the heauen may build their nests in it: and like to this are the first motions of Gods spirit, and therefore they must be cherished and maintained.
And thus much for the seuen signes of the power of Christs godhead. [Page 365] Now followes the second part of the triumph of Christ, which containeth signes of his victorie vpon the crosse, notably expressed by Paul when he saith,Col. [...].14,15. And putting out the hand writing of ordinances which was against vs, which was contrarie to vs, he euen tooke it out of the way and fastened it vpon the crosse, and hath spoiled the principalities and powers, and hath made a shew of them openly, and hath triumphed openly in the same. In which words he alludeth to the manner of heathen triumphs: for it was the custome of the heathen princes when they had gotten the victorie ouer their enemies, first to cause a pillar of stone, or some great oke to be cut downe, and set vp in the place of victorie, vpon which either the names of the chiefe enemies were set, or their heads were hanged, or words were written in the pillar to testifie the victorie. This beeing done, there followed an open shew, in which first the conquerour prepares for himselfe a chariot of victorie wherein he was himselfe to ride, and then the chiefe of his enemies bound and pinioned, were led openly after him. Now on the same manner vpon the crosse there was a pitched field; the Emperour on the one side was Christ; his enemies on the other side were the world, the flesh, hell, death, damnation, the deuill, and all his angels: all which, banding themselues against him were all subdued by him vpon the same crosse: and he himselfe gaue two signes of his triumph, one was a monument of the victorie, the other an open shew of his conquest. Now the monument of Christs victorie was the crosse it selfe, whereon he nailed the obligation or bill which was against vs: whereby satan might haue accused and condemned vs before God. For we must consider that God the father is as a creditour, and we all debters vnto him: he hath a bill of our hands which is the law, in that it giueth testimonie against vs; first by the legall washings, which did shew and signifie that we were altogether defiled and vncleane; secondly by the sacrifices that were daily offered for the propitiation for our sinnes. Now Christ was our suretie, and paid euery iotte of the debt which we should haue paide, and requiring the acquittance, taketh the ceremoniall law, and the curse of the morall law, and nailes them to the crosse.
Furthermore in the shew of conquest, the chariot is the crosse likewise: for it was not onely a monument of victorie, but also a chariot of triumph. And the captiues bound and pinioned which follow Christ, are the principalities and powers, that is, the deuill, and his angels, hell, death, and condemnation: all which are as it were taken prisoners, their armour and weapons are taken frō them, and they chained and bound each to other.
The meditation of this point serueth to admonish vs to abandon all manner of sinne, and to make conscience of euery good dutie if we will aright professe the gospel of Christ: for when we sinne, we doe as it were pull Christ out of his chariot of triumph, and vntie Sathans bonds, & giue him weapons, and (as much as we can) make him valiant and strong againe. Now for any man to make Sathan and sinne valiant and strong against himselfe, whereas Christ hath weakned him, and euen bruised his head, is no better then to become an enemie to the crosse of Christ. [...]hil. 3.18. Againe, hereby we are taught to pray vnto God that our blinde eyes may be opened, that we may discerne aright of the passion of Christ. It is a wonder to see howe men are carried away [Page 366] with a liking of vaine shewes, games, and enterludes: how they spende euen whole daies in beholding them, and their money also that they may come to the places where they are: oh then how exceedingly ought our hearts to be rauished with this most admirable shew, in which the sonne of God himselfe rides most gloriously in his chariot of triumph, and leades his and our most cursed enemies captiue, yea treades them vnder his foote. This triumph is set forth vnto vs in the preaching of the Gospel, and may be seene of vs all freely without money or money-worth. What wretches then shall we be, if we suffer our hearts to be filled with earthly delights, and in the meane season haue little or no desire to behold with the eyes of our minde this goodly spectacle that is to be seene in the passion of Christ, that serues to reuiue and refresh our soules to life eternall.
Thirdly, if Christ when he was most weake and base in the eyes of men, did most of all triumph vpon the crosse; then euery one of vs must learne to say with the Apostle Paul,Gal. 6.14. God forbid that I should reioyce in any thing but in the crosse of Christ Iesus our Lord. That we may say this truly, first of all we must labour to haue the benefit of the crosse of Christ not onely in the remission but also in the mortification of our sinnes: secondly, we must not be discomforted, but rather reioyce and triumph therein. A Christian man can neuer haue greater honour then to suffer for the Gospel of Christ when God calleth him thereunto:1. Cor. 4.9. and therefore Saint Paul setteth forth another most glorious shew which all those must make that suffer any thing for Gods cause. They must encounter with the world, the flesh, and the deuill, and are placed as it were on a theater: and in this conflict the beholders are men and angels; yea, the whole hoast of heauen and earth: the vmpire or iudge is God himselfe, who wil giue sentence of victorie on their side, and so they shall ouercome. We must not hereupon thrust our selues into danger: but when it shall please God to call vs thereunto, we must thinke our selues highly honoured of him. As when God sendeth losse of friends, of substance, or good name, or any other calamitie, we must not despaire, or be ouer grieued, but rather reioyce and addresse our selues then with our Sauiour Christ to make a triumph.
Thus much of Christs triumph, and the passion of his crosse. Now followeth the second degree of his humiliation, in these words, And buried. Where we must consider these points: I. why it was needefull that Christ should be buried. II. who was the author of his buriall. III. the manner or preparation to his buriall. IV. the place and time where and when he was buried. Of these in order. For the first; the causes are many, but especially foure why Christ was to be buried. I. that the truth and certentie of his death might be confirmed vnto vs, and that no man might so much as imagine that his death was a fantasticall death, or his bodie a fantasticall bodie: for men vse not to burie a liuing but a dead man, or a man in shew but a true man. II. that his buriall might be vnto him a passage from the estate of humiliation to the estate of exaltation, which began in his resurrection: and he could not haue risen againe if he had not beene first buried. III. that the outward humiliation in the forme of a seruant, which he tooke vpon him, might be continued vpon him to the lowest degree of all: and therefore it was not sufficient that [Page 367] he should be crucified euen to death, but beeing dead, he must be also buried. IV. Christ was buried, that he might not onely vanquish death on the crosse, but euen after the manner of conquerours subdue him at his owne home, and as it were plucke him out of his owne cabine or denne.
The authours of Christs buriall were Ioseph of Arimathea, and Nichodemus, who came to Iesus by night.Math. 27. Mar. 15.43. Ioh. 19.38. Now concerning them and this their fact, there are many things worthie to be considered in this place. First of all they were disciples of Christ, and the difference betweene them and the rest is to be considered. The other disciples though in number they were but few, yet in the feast before his passion they openly followed him: but when Christ was to be arraigned, and the persecution of the Church of the new testament began in him, then Iudas betraied him, Peter denied him, and the rest fled away: yet euen at the same instant these two secret disciples of our Sauiour Christ, Ioseph of Arimathea and Nichodemus take courage to themselues, and in time of danger openly professe themselues to be Christs disciples by an honourable and solemne buriall; God no doubt opening their hearts and inabling them to doe so. The like is to be seene in all ages since the passion of Christ in the Church of God, in which men zealous for the Gospel in peace haue beene timerous in persecution, whereas weake ones haue stood out against their enemies euen vnto death it selfe. The reason is, because God will humble those his seruants which are oftentimes indued with great measure of graces, and contrariwise exalt and strengthen the weake and feeble: and the same no doubt will be found true among vs, if it should please God to sende any new triall into the Church of England. This serues to teach vs to thinke charitably of those which are as yet but weake among vs: and withall in our profession to carrie a low saile and to thinke basely of our selues, and in the whole course of our liues creepe alow by the ground, running on in feare and trembling, because the Lord oftentimes humbles those that be strong, and giue courage and strength to weake ones boldly to confesse his name. Secondly, whereas these two disciples haue such care of the buriall of Christ, we learne that it is our dutie to be carefull also for the honest and solemne buriall of our brethren. The Lord himselfe hath commanded it,Gen. 3.19. Thou art dust and to dust thou shalt returne. Also the bodies of men are the good creatures of God, yea the bodies of Gods children are the temples of the holy Ghost, & therefore there is good cause why they should be honestly laid in the earth. And it was a curse and iudgement of God vpon Iehoiakim that he must not be buried,Ier. 22.19. but like a dead asse be drawne and cast out of the gates of Ierusalem. And so the Lord threatens a curse vpon the Moabites,Amos 2.1. because they did not burie the king of Edom, but burnt his bones into lime. And therefore it is a necessarie dutie one neighbour and friend to looke to the honest buriall of another. Hence it followes, that the practise of Spaine and Italie and all popish cuntries, which is to keepe the parts of mens bodies and such like reliques of Saints vnburied, that they may be seene of men and worshipped, hath no warrant: dust they are and to dust they ought to be returned.
Furthermore the properties and vertues of both these men are seuerally to be considered. And first to begin with Ioseph, he was a Senatour; a man of [Page 368] great account,Luk. 23.50. authoritie, and reputation among the Iewes. It may seeme a strange thing that a man of such account would abase himselfe so much as to take downe the bodie of Christ from the crosse. It might haue beene an hinderance to him and a disgrace to his estate and calling: as we see in these daies, it would be thought a base thing for a knight or lord to come to the place of execution and take downe a thiefe from the hand of the hangman to burie him: but this noble Senatour Ioseph for the loue he bare to Christ, made no account of his state and calling, neither did he scorne to take vpon him so base an office, considering it was for the honour of Christ: where we learne, that if we truly loue Christ, and our hearts be [...]et to beleeue in him, we will neuer refuse to performe the basest seruice that may be for his honour, nothing shall hinder vs. It is further said that he was a good man and a iust: and also a rich man. Luk. 23. 50,51. And the first appeareth in this, that he would neither consent to the counsell nor fact of the Iewes in crucifying Christ. It is rare to finde the like man in these daies. From this example we learne these lessons. I. that a rich man remaining a rich man may be a seruant of God, and also be saued: for riches are the good blessings of God, and in themselues doe no whit hinder a man in comming to Christ. But some will say, Christ himselfe saith, It is easier for a Math. 19.24. cable to goe through the eye of a needle [...] then a rich man to enter into the kingdome of heauen. Answ. It is to be vnderstood of a rich man, so long as he swelleth with a confidence in his wealth: but we know, that if a cable be vntwisted and drawne into small threeds, it may be drawne through the eye of a needle: so he that is rich let him denie himselfe, abase himselfe, and lay aside all confidence in himselfe, in his riches and honour, & be as it were, made small as twine threed, and with this good Senatour Ioseph become the disciple of Christ, he may enter into the kingdome of heauen. But Christ saith in the parable that riches are thornes, which choke the grace of God. Answ. It is true, they are thornes in that subiect or in that man that putteth his trust in them; not in their owne nature, but by reason of the corruption of mans heart, who makes of them his God. Saint Iohn saith further, that Ioseph was a disciple of Christ, but yet a close disciple for feare of the Iewes. And this shewes,Ioh. 19 38. that Christ is most ready to receiue them that come vnto him, though they come laden with manifold wants. I say not this, that any hereby should take boldnes to liue in their sinnes, but my meaning is, that though men be weake in the faith, yet are they not to be dismaied, but to come to Christ, who refuseth none that come to him. [...]m. 4.8. Draw neere to God (saith S. Iames) and he will draw neere to you. Christ doth not forsake any, till they forsake him first. Lastly the holy Ghost saith of him, that he waited for the kingdome of God, that is, he did beleeue in the Messias to come, and therefore did waite daily till the time was come, whē the Messias by his death and passion should abolish the kingdome of sinne and Satan, and establish his owne kingdome throughout the whole world. The same is said of Simeon that he was a good man and feared God, and waited for the consolation of Israel. This was the most principall vertue of all that Ioseph had, and the very roote of all his goodnes and righteousnes, that he waited for the kingdome of God. For it is the propertie of faith whereby we haue confidence in the Messias to change our nature, and [Page 369] to purifie the heart, and to make it bring forth works of righteousnes. There be many among vs, that can talke of Christs kingdome, and of redemption by him, and yet make no conscience of sinne, & haue little care to liue according to the Gospel which they professe: and all is, because they doe not soundly beleeue in the Messias, and they waite not for the kingdome of heauen, & therefore there is no change in them: but we for our parts must labour to haue this affiance in the Messias with Ioseph, and to waite for the second appearance, that thereby we may be made new creatures, hauing the kingdome of Satan battered and beaten downe in vs, and the kingdome of God erected in our hearts.
Touching Nichodemus Saint Iohn saith, that he came to Iesus by night. Many men build vpon this example, that it is lawfull to be present at the Masse; so be it, in the meane season we keepe our hearts to God: and indeede such men are like Nichodemus in that they labour to burie Christ as much as they can, though now after his resurrection he should not be buried againe. But though Nichodemus durst not opēly at the first professe the name of Christ, yet after his death when there is most daunger he doth: and by this meanes he reformeth his former action.
Thus much of the persons that buried Christ. The third thing to be obserued is the manner of Christs buriall, which standeth in these foure points. First, they take downe his body from the crosse: secondly, they winde it: thirdly, they lay it in a tombe: fourthly, the tombe is made sure. Of these in order. First, Ioseph taketh downe the bodie of Christ from the crosse whereon he was executed, but marke in what maner: he doth it not on his own head without leaue, but he goeth to Pilate and beggeth the bodie of Christ, and craueth libertie to take it downe, because the disposing of dead bodies was in Pilates hand, he beeing deputie at that time: whereby we learne, that in all our dealings and actions (though they haue neuer so good an end) our dutie is to proceede as peaceably with all men as may be, as Saint Iames saith: the wisdome that is from aboue is first pure, then peaceable; gentle, &c.Iam. 3.17. Againe, this teacheth vs, that in all things which concerne the authoritie of the Magistrate, and belong vnto him by the rule of Gods word, we must attempt or doe whatsoeuer we doe by leaue. And by this we see what vnaduised courses they take, that being priuate men in this our Church, will notwithstanding take vpon them to plant Churches without the leaue of the Magistrate beeing a Christian Prince. Hauing thus taken the bodie of Christ downe, they goe on to winde it. And Ioseph for his part brought linnen cloathes, and Nichodemus a mixture of myrrhe and aloes to the quantitie of an hundred pounds for the honourable buriall of Christ. His winding was on this manner:Ioh. 19.40. Luk. 24.1. they wrapped his bodie hastily in linnen clothes, sweete odours put thereto. Besides all this, in the Iewes burialls there was embalming and washing of the bodie, but Christs body was not P. Ram. theol. l. 1. c. 14. seemes to be deceiued in that he puts Christ [...] buriall for his embalming, and his descending into hell for his burial or lying in [...]he graue. embalmed or washed, because they had no time to doe it, for the preparation to the Passeouer drew neare. And whereas these two men burie Christ at their owne cost and charges, we are taught to be like affected to the liuing members of Christ: when they want we must releeue and comfort thē liberally [...] and freely. It may here be demanded, whether men may [Page 370] not be at cost in making funerals, considering euen Christ himselfe is with much cost buried. Ans. The bodies of all dead men are to be buried in seemely and honest manner, and if they be honourable, they may be buried honourably: yet now there is no cause why mens bodies should be washed, anointed, and embalmed, as the vse was among the Iewes:1. Cor. 15.29. for they vsed embalming as a pledge and signe of the resurrection; but now since Christs comming we haue a more certen pledge thereof, euen the resurrection of Christ himselfe, and therefore it is not requisite that we should vse embalming and washing as the Iewes did. And the clause which is specified in Saint Matthew is not to be omitted,Math. 27.59 that Ioseph wrapped Christs bodie in a cleane linnen cloath: whereby we learne, that howsoeuer the strange fashions fetcht from Spaine and Italie are monstrous and to be abhorred:Tit 2. [...] 1 [...]im. 3.2. [...]. Ioh. 19.41. Math. 17.60, 66. yet, seeing the bodie of a man is the creature of God, therefore it must be araied in cleanly manner, and in holy comelines. Paul requires that the minister of the Gospel in all things be seemely or comely: and herein he ought to be a patterne of sobrietie vnto all men. Thirdly, after they haue wound the bodie of Christ, they lay it in a tombe, and lastly they make it sure, closing it vp with a stone rolled ouer the mouth of it. Also the Iewes request Pilate to seale it that none might presume to open it: besides, they set a band of souldiours to watch the tombe, and to keepe it that his bodie be not stollen away. Many reasons might be alleadged of this their dealing, but principally it came to passe by the prouidence of God, that hereby he might confirme the resurrection of Christ. For whereas the Iewes would neither be mooued by his doctrine nor by his works and miracles to beleeue, he causeth this to be done, that by the certentie of his resurrection he might conuince them of hardnesse of heart, and prooue that he was the sonne of God.
Thus much of the manner of his buriall. Now followes the place where Christ was buried. In the place we are to marke three things: first, that Christ was laid in Iosephs tombe, whereby we may gather the greatnes of Christs pouertie, in that he had not so much ground as to make himselfe a graue in: and this must be a comfort to the members of Christ that are in pouertie. And it teacheth them, if they haue no more but food and raiment, to be therewith content, knowing that Christ their head and king hath consecrated this very estate vnto them. Secondly, the tombe wherein Christ was laide was a new tombe wherein neuer any man lay before. And it was the speciall appointment of Gods prouidence that it should be so, because if any man had bin buried there aforetime, the malitious Iewes would haue pleaded, that it was not Christ that rose againe but some other.Ioh 19 41. Gen. 3.8. Ioh. 18.1. Thirdly we must obserue, that this tombe was in a garden, as the fal of man was in a garden, and as the apprehension of Christ in a garden beyond the brooke Cedron. And here we must note the practise of a good man. This garden was the place of Iosephs delight and holy recreation, wherein he vsed to solace himselfe in beholding the good creatures of God; yet in the same place doth he make his owne graue long before he died: whereby it appeares, that his recreation was ioyned with a meditation of his ende: and his example must be followed of vs. True it is, God hath giuen vs his creatures not onely for necessitie, but also for our lawfull [Page 371] delight; but yet our dutie is, to mingle therewith serious meditation and consideration of our last end. It is a brutish part to vse the blessings and creatures of God, and not at all to be bettered in regard of our last end by a further vse thereof.
The time when Christ was buried was the euening, wherein the Sabbath was to begin according to the manner of the Iewes, which began their daies at sunne setting from euening to euening according to that in Genesis:Luk. 23.54. Math. 27.17. the euening and the morning was the first day. Nowe Ioseph commeth a little before euening and beggeth the body of Christ and burieth it: where note, that howsoeuer we are not bounde to keepe the sabbath so strictly as the Iewes were, yet when we haue any busines or worke to be done of our ordinarie calling, wee must not take a part of the Lords sabbath to doe it in, but preuent the time, and doe it either before as Ioseph did, or rather after the sabbath. This is little practised in the worlde. Men thinke if they goe to Church before and after noone to heare Gods worde, then all the day after they may doe what they list, and spend the rest of the time at their owne pleasure: but the whole day is the Lords, and therefore must be spent wholly in his seruice both by publike hearing of the word, and also by priuate reading and meditation on the same.
To conclude the doctrine of Christs buriall. Here it may bee demanded, howe he was alwaies after his incarnation both God and man, considering he was dead and buried, and therfore bodie and soule were sundered, and a dead man seemes to be no man. Ans. A dead man in his kind is as true a man as a liuing man: for though bodie and soule be not vnited by the bond of life, yet are they vnited by a relation which the one hath to the other in the counsell & good pleasure of god; and that as truely as man and woman r [...]maine coupled into one flesh by a couenant of marriage, though afterward they be distant a thousand miles asunder. And by vertue of this relation euery soule in the day of iudgement shall be reunited to his own bodie, and euerie bodie to his own soule. But there is yet a more straighter bond betweene the bodie and soule of Christ in his death and buriall.Damasc. For as when he was liuing his soule was a meane or bond to vnite his godhead and his bodie togither: so when hee was dead his verie Godhead was a meane or middle bonde to vnite the bodie and soule: and to say otherwise is to dissolue the hypostaticall vnion, by vertue whereof Christs bodie and soule though seuered each from other, yet both were still ioyned to the godhead of the sonne.
The vse and profit which may be made of Christs buriall is twofolde: I. It serueth to worke in vs the buriall of all our sinnes.Rom. 3.6. Knowe ye not (saith Paul) that all who haue beene baptized into Christ; haue beene baptized into his death, & are buried with him by baptisme into his death? If any shall demaund howe any man is buried into the death of Christ, the answere is this: Euery Christian man and woman are by faith mystically vnited vnto Christ, and made all members of one bodie, whereof Christ is the head. Nowe therefore as Christ by the power of his godhead when hee was dead and buried, did ouercome the graue & the power of death in his own person: so by the very same power by meanes of his spirituall coniunction doth he worke in all his members [Page 372] a spirituall death and buriall of sinne and naturall corruption. [...]. King. 3.21. When the Israelites were in burying of a man, for feare of the souldiours of the Moabites, they cast him for hast into the sepulchre of Elisha. Nowe the dead man, so soone as hee was downe, and had touched the bodie of Elisha, hee reuiued and stood vpon his feete: so let a man that is dead in sinne bee cast into the graue of Christ, that is, let him by faith but touch Christ dead and buried; it will come to passe by the vertue of Christs death and buriall that he shall be raised from death and bondage of sinne to become a newe man.
Secondly, the buriall of Christ serues to be a sweete perfume of all our graues and burials: for the graue in it selfe is the house of perdition; but Christ by his buriall hath as it were consecrated and perfumed all our graues: and in stead of houses of perdition,Isa. 57.2. hath made them chambers of rest and sleepe, yea beds of downe, and therefore howesoeuer to the eie of man the beholding of a funerall is terrible, yet if wee could then remember the buriall of Christ, and consider howe he thereby hath changed the nature of the graue, euen then it would make vs to reioice. Lastly, wee must imitate Christs buriall in beeing continually occupied in the spirituall buriall of our sinnes.
Thus much of the buriall. Nowe followeth the third and last degree of Christs humiliation:P. Viret. in symb. Erasm. in Colloq. He descended into hell. It seemes very likely that these words were not placed in the Creede at the first, (or as some thinke) that they crept in by negligence, because aboue threescore Creeds of the most ancient counsels and fathers want this clause: and among the rest the Nicene Creede. But if the auncient and learned fathers assembled in that Counsell had beene perswaded, or at the least had imagined that these words had bin set down at the first by the Apostles, no doubt they would not in any wise haue left them out.Ruff. in exposit. symb. And an auncient writer saith directly, that these wordes, he descended into hell, are not found in the Creede of the Romane Church, nor vsed in the churches of the East: and if they be, that then they signifie the buriall of Christ. And it must not seeme straunge to any [...] that a worde or twaine in processe of time should creepe into the Creed, considering that the originall copies of the bookes of the olde and new testament haue in them sundrie Varia [...]. lectiones. varieties of readings and [...]ath. 27.9. Ieremie for Zacharie. wordes otherwhiles which from the margine haue crept into the text. Neuerthelesse considering that this clause hath long continued in the Creede, and that by common consent of the Catholike Church of God, and [...]t may carrie a fitte sense and exposition; it is not as some would haue it, to bee put forth.
Therfore that we may come to speake of the meaning of it, we must know that it hath foure vsuall expositions, which we will rehearse in order, and then make choice of that which shall be thought to be the fittest. The first is, that Christs soule after his passion vpon the crosse, did really and locally descend into the place of the damned. But this seemes not to be true. The reasons are these. I. all the Euangelists, and among the rest S. Luke,Luk 1.3. intending to make an Omnia asseq [...]to. [...]. exact narration of the life and death of Christ, haue set downe at large his passion, death, buriall, resurrection, and ascension, and withall they make rehearsall of small circumstances, therefore no doubt they would not haue omitted Christ locall descent into the place of the damned, if there had beene [Page 373] any such thing. And the ende why they penned this historie was, that wee might beleeue that Iesus is Christ the sonne of God;Ioh. 20.31. and beleeuing, wee might haue life euerlasting. Nowe there could not haue beene a greater matter for the confirmation of our faith then this, that Iesus the sonne of Marie who went downe to the place of the damned, returned thence to liue in happines for euer. II. If Christ did goe into the place of the damned, then either in soule or in bodie, or in his godhead. But his Godhead could not descend, because it is euery where, and his bodie was in the graue. And as for his soule it went not to hell, but presently after his death it went to paradise, that is, the third heauen, a place of ioy and happinesse, Luk. 23.43. This day shalt thou bee with me in Paradise: which wordes of Christ must be vnderstoode of his manhood or soule, and not of his Godhead. For they are an answere to a demand: and therefore vnto it, they must be sutable. Nowe the thiefe seeing that Christ was first of all crucified, and therefore in all likelihood should first of all die, makes his request to this effect: Lord, thou shalt shortly enter into thy kingdome, remember me then; to which Christs answere (as the very wordes import) is thus much. I shall enter into paradise this day, and there shalt thou bee with me. Now there is no entrance, but in regard of his soule or manhood. For the Godhead which is at all times in all places, cannot be said properly to enter into a place. Againe when Christ saith, thou shalt be with me in Paradise, he doth intimate a resemblance, which is betweene the first and second Adam. The first Adam sinned against God, and was presently cast forth out of paradise. Christ the second Adam hauing made a satisfaction for sinne, must immediately enter into paradise. Nowe to say that Christ in soule descended locally into hell, is to abolish this anolagie between the first & second Adā. III. Auncient councels in their confessions and Creeds omitting this clause shew, that they did not acknowledge any reall descent, and that the true meaning of these words, he descēded, was sufficiētly included in some of the former articles, and that may appeare, because when they set downe it, they omit some of the former: as Athanasius in his Creede setting downe these words, he descended, &c. omits the buriall, putting them both for one, as he expoundes himselfe Lib. de inca [...]. Chrys. hom. 1. & 2. in. symb. elsewhere. Now let vs see the reasons which may be alleadged to the cōtrary.
Obiect. I. Matth. 12.40. The sonne of man shall be three daies and three nights in the heart of the earth, that is, in hell. Ans. I. This exposition is directly against the scope of the place: for the Pharises desired to see a signe, that is, some sensible and manifest miracle: and hereunto Christ answers that he will giue them the signe of Ionas, which cannot be the descent of his soule into the place of the dāned, because it was insensible; but rather his buriall, and after it his manifest and glorious resurrection. II. The heart of the earth may as well signifie the graue as the center of the earth. For thus Tyrus bordering vpon the sea, is said to be in the heart of the sea.Ezech. 27.4. In corde marium. III. This exposition takes it for graunted that hell is seated in the middest of the earth: whereas the scriptures reueale vnto vs no more but this, that hell is in the lower parts: but where these lower parts should be, no man is able to define.
Obiect. II. Act. 2.37. Thou wilt not leaue my soule in hell, neither wilt thou suffer thy holy one to see corruption. Answer. These words cannot prooue any [Page 374] locall descent of Christs soule. For Peters drift in alleadging of them is, to prooue the resurrection, and he saith expresly, that the words must be vnderstood of the resurrection of Christ, vers. 31. Hee seeing this before spake of the resurrection of Christ. What? namely these wordes, his soule was not left in hell, &c. Nowe there is no resurrection of the soule, but of the bodie onely, as the soule can not be said to fall, but the bodie. It will be replied that the worde [...] cannot signifie the bodie, and the word [...] the graue. Ans. The first worde signifies not onely the spirituall part of a man, the soule; but also the whole person, or the man himselfe, Rom. 13.1. 1. Cor. 15.41. And the second is as well taken for the graue, as for hel. Apoc. 20. 14. Death and [...] are cast into the lake of fire. Nowe wee can not say, that hell is cast into hell, but the graue into hell. And the very same word in this text, must needes haue this sense. For Peter makes an opposition betweene the graue into which Dauid is shut vp, and the hell out of which Christ was deliuered, vers. 29.31. Againe it will be said, that in this text there be two distinct partes: the first of the soules comming forth of hell, in these wordes,Bellar. quest. de descen. Thou wilt not leaue my soule in hell. The secōd, of the bodies rising out of the graue, in the next words: neither wilt thou suffer my flesh to see corruptiō. Ans. It is not so. For flesh in this place signifies not the bodie alone, but the humane nature of Christ, as appeares vers. 30. vnlesse we shall say that one and the same word in the same sentence is taken two waies. And the words rather carrie this sense: Thou wilt not suffer me to continue long in the graue; nay which is more, in the time of my continuance there, thou wilt not suffer me so much as to feele any corruption; because I am thy holy one.
Obiect. III. 1. Pet. 3.19. Christ was quickened in spirit, by the which spirit he went and preached to the spirits which are in prison. Answere. The place is not for this purpose. For by spirit is not meant the soule of Christ, but his godhead, which in the ministerie of Noe preached repentance to the olde world. And I thinke that Peter in this place alludes to another place in Genesis 6.3. where the Lord saith, My spirit shall not alwaies striue with man, because he is but flesh. And if the spirit doe signifie the soule, then Christ was quickned either by his soule or in his soule. But neither is true. For the first, it can not bee said, that Christ was quickened by his soule, because it did not ioyne it selfe to the bodie: but the godhead ioyned them both. Neither was he quickened in soule: for his soule died not. It could not die the first death, which belongs to the bodie: and it did not die the second death, which is a totall separation from God: onely it suffered the sorrowes of the second death, which is the apprehension of the wrath of God; as a man may feele the pangs of the first death, and yet not die the first death, but liue. Againe, it is to no ende that Christs soule should goe to hell to preach, considering that it was neuer heard of that one soule should preach to another, especially in hell, where all are condemned, and in conscience conuicted of their iust damnation, and where there is no hope of repentance or redemption. It will be answered, that this preaching is onely reall or experimentall, because Christ shewes himselfe there to conuince the vnbeleefe of his enemies: but this is flatte against reason. For when a man is iustly condemned by God, and therefore [Page 375] sufficiently conuicted:After iust ex [...] cution convictio [...] is needelesse. what neede the iudge himselfe come to the place of execution to conuict him. And it is flat against the text. For the preaching that is spoken of here, is that which is performed by men in the ministerie of the word, as Peter expounds himselfe, 1. Pet. 4.6. To this purpose was the Gospel also preached vnto the dead, that they might be condemned according to men in the flesh, that they might liue according to God in the spirit. Lastly, there is no reason why Christ should rather preach and shew himselfe in hell, to them that were disobedient in the daies of Noe, then to the rest of the damned.
And this is the first exposition, the second follows. He descended into hell, that is, Christ descended into the graue, or was buried. This exposition is agreeable to the truth, yet is it not meete or conuenient. For the clause next before, he was buried, contained this point: and therefore if the next wordes following yeelde the same sense, there must be a vaine and needlesse repetition of one and the same thing twise, which is not in any wise to be allowed in so short a Creede as this. If it be said that these words are an exposition of the former, the answer is, that then they should be more plaine then the former. For when one sentence expoundeth an other, the latter must alwaies be the plainer: but of these two sentences, He was buried, he descended into hell, the first is very plaine and easie, but the latter very obscure and hard, and therefore it can be no exposition thereof: and for this cause this exposition neither is to be receiued.
Thirdly, others there be which expound it thus, He descended into hell, that is, Christ Iesus, when he was dying vpon the crosse, felt and suffered the pangs of hell and the full wrath of God seazing vpon his soule. This exposition hath his warrant in Gods word, where hell often signifies the sorrowes and paines of hell, as Hanna in her song vnto the Lord saith,1. Sam. 2.6 The Lord killeth and maketh aliue, he bringeth downe to hell and raiseth vp, that is, he maketh men feele woe and miserie in their soules, euen the pangs of hell, and after restoreth them. And Dauid saith,Psal. 18.5 The sorrowes of death compassed me, and the terrours of hell laid hold on me. This is an vsuall exposition receiued of the Church, and they which expound this article thus, giues this reason thereof: The former words, was crucified, dead, and buried, doe containe (say they) the outward sufferings of Christ: now because he suffered not onely outwardly in bodie, but also inwardly in soule, therefore these words, he descended into hell, doe set forth vnto vs his inward sufferings in soule, when he felt vpon the crosse the full wrath of God vpon him. This exposition is good and true, and whosoeuer will may receiue it. Yet neuerthelesse it seemes not so fitly to agree with the order of the former articles. For these words, was crucified, dead, and buried, must not be vnderstood of any ordinarie death, but of a cursed death in which Christ suffered the full wrath of God, euen the pangs of hell both in soule and bodie: seeing then this exposition is contained in the former words, it cannot fitly stand with the order of this short Creede, vnlesse there should be a distinct article of things repeated before.
But let vs come to the fourth exposition, He descended into hell, that is, when he was dead and buried, he was held captiue in the graue, and lay in bondage vnder death for the space of three daies. This exposition also may be gathered [Page 376] forth of the Scriptures. Saint Peter faith,Act. [...]. [...]4. God hath raised him vp, (speaking of Christ) and loosed the sorrowes of death, because it was vnpossible that he should bee holden of it. Where wee may see, that betweene the death and resurrection of Christ, there is placed a third matter, which is not mentioned in any clause of the Apostles Creede, saue in this; and that is his bondage vnder death, which commeth in betweene his death and rising againe. And the words themselues doe most fitly beare this sense, as the speech of Iacob sheweth,Gen. [...].53. I will goe downe into o [...]h [...] graue. hell vnto my sonne mourning. And this exposition doth also best agree with the order of the Creede; first he was crucified and died, secondly he was buried, thirdly laid in the graue, & was therein held in captiuitie and bondage vnder death. And these three degrees of Christs humiliatiō, are most fitly correspondent to the three degrees of his exaltation. The first degree of exaltation, he rose againe the third day, answering to the first degree of his humiliation, he died: the second degree of his exaltation, hee ascended into heauen, answering to his going downe into the graue, was buried: and thirdly his sitting at the right hand of God (which is the highest degree of his exaltation) answering to the lowest degree of his humiliation, he descended into hell. These two last expositions are commonly receiued, and wee may indifferently make choice of either: but the last (as I take it) is most agreeable to the order and wordes of the Creede.
Thus much for the meaning of the wordes. Nowe followe the vses. And first of all Christs descending into hell, teacheth euery one of vs that professe the name of Christ, that, if it shall please God to afflict vs, either in bodie or in mind, or in both, though it be in most grieuous and tedious manner, yet must we not thinke it straunge. For if Christ vpon the crosse not onely suffered the pangs of hell, but after he was dead, death takes him, and as it were carries him into his denne, or cabbin [...] and there triumpheth ouer him, holding him in captiuitie and bondage, and yet for all this was he the sonne of God: and therfore when Gods hand is heauie vpon vs any way, we are not to despaire, but rather thinke it is the good pleasure of God to frame and fashion vs, that we may become like vnto Christ Iesus as good children of God. Dauid a man after Gods owne heart was by Samuel annointed King ouer Israel, but withall God raised vp Saul to persecute him, as the fowler hunteth the partridge in the mountaine, in so much that Dauid said, there was but one steppe between him and death. So likewise Iob a iust man and one that feared God with all his heart,Io [...]. 5 [...]9. yet how heauily did God lay his hand vpon him: his goods and cattell were all taken away, and his children slaine, and his bodie stri [...]k [...]n by Satan with loathsome byles from the sole of his foote vnto the crown [...] of his head: so as he was faine to take a potsheard and scrape himselfe sitting among the ashes. And Ionah the seruant and Prophet of the most high God, when he was called to preach to Niniuie, because he refused for feare of that great cittie, God mette with him, and hee must bee cast into the sea, and there be swallowed vp of a Whale, that so he might chastice him: and thus doth hee deale with his owne seruants, to make them conformable to Christ. And further, when it pleaseth God to lay his hand vpon our soules, and make vs haue a troubled and distressed conscience, so as we do as it were struggle with gods [Page 377] wrath as for life and death, and can finde nothing but his indignation seazing vpon our soules, which is the most grieuous and perplexed estate that any man can be in: in this case howesoeuer we cannot discerne or see any hope or comfort in our selues, wee must not thinke it straunge, nor quite despaire of his mercy. For the sonne of God himselfe descended into hell, and death carried him captiue, and triumphed ouer him in the graue: and therefore though God seeme to be our vtter enemie, yet we must not despaire of his helpe.Psal. 32.3. In diuers Psalmes we read how Dauid was not onely persecuted outwardly of his enemies, but euen his soule and conscience were perplexed for his sinnes, so as his very bones were consumed within him, and his moisture was turned into the drought in sommer.Iob. [...].4. This caused Iob to crie out that the arrowes of God were within him, and the venyme thereof did drinke vp his spirit, the terrours of God did fight against him, & the griefe of his soule was as waightie as the sand of the sea, by reason whereof he saith, that the Lord did make him a marke and a but to shoote at: and therefore when God shall thus afflict vs, either in bodie or in soule, or in both,& 16.9.1 [...]. we must not alwaies thinke that it is the wrathfull hand of the Lord that beginnes to bring vs to vtter condemnation for our sinnes, but rather his fatherly work to kill sinne in vs, and to make vs growe in humilitie, that so we may become like vnto Christ Iesus. Secondly, whereas Christ for our sakes was thus abased euen vnto the lowest degree of humiliation that can be, it is an example for vs to imitate, as Christ himselfe prescribeth:Mat. 11.29 [...] Learne of me that I am meeke and lowely. And that we may the better doe this, we must learne to become nothing in our selues, that we may bee al in al forth of our selues in Christ: we must loath and thinke as basely of our selues as possibly may be in regard of our sinnes. Christ Iesus vpon the crosse was content for our sakes, to become a worme and no man, as Dauid saith,Psal. 22.6. which did cheifly appeare in this lowest degree of his humiliation, when as death did as it were tread on him in his denne; and the same mind must likewise be in vs which was in him. The liking that we haue of our selues must be meere nothing, but all our loue and liking must be forth of our selues in the death and blood of Christ.
And thus much of this clause, as also of the state of Christs humiliation. Nowe followeth his second estate, which is his exaltation into glorie, set downe t [...] these wordes, The third day hee arose againe from the deade, &c. And of it wee are first to speake in generall, then in particular according to the seuerall degrees thereof. In generall, the exaltation of Christ is, that glorious or happie estate, into which Christ entred after he had wrought the worke of our redemption vpon the crosse. And hee was exalted according to both natures, in regard of his godhead, and also of his manhoode. The exaltation of the godhead of Christ, was the manifestation of the glorie of his godhead in the manhoode. Some will peraduenture demaunde, howe Christs godhead can bee exalted, seeing it admits no alteration at all. Answere. In it selfe it cannot bee exalted, yet beeing considered as it is ioyned with the manhoode into one person, in this respect it may bee said to bee exalted: and therefore I say, the exaltation of Christs godhead is the manifestation of the glorie thereof in the [Page 378] manhood. For though Christ from his incarnation was both God and man, and his godhead all that time dwelt in his manhood; yet from his birth vnto his death, the same godhead did little shewe it selfe, and in the time of his suffering did as it were lie hidde vnder the vaile of his flesh as the soule doth in the bodie, when a man is sleeping, that thereby in his humane nature he might suffer the curse of the lawe, and accomplish the worke of redemption for vs, in the lo [...]e and base estate of a seruant. But after this worke was finished, hee began by degrees to make manifest the power of his Godhead in his manhood. And in this respect his godhead may be said to be exalted. The exaltation of Christs humanitie stood in two things. The first, that he laid downe all the infirmities of mans nature, which he carried about him so long as hee was in the state of a seruant, in that he ceased to be wearie, hungrie, thirstie, &c. Here it may be demanded, whether the wounds and skars remaine in the bodie of Christ nowe after it is glorified.Olev lib. de subst f [...]d. & [...]. Ans. Some thinke that they doe remaine as testimonies of that victorie which Christ obtained of his and our enemies, and that they are no deformitie to the glorious bodie of the Lord, but are themselues also in him in some vnspeakable manner glorified. But indeede it rather seemes to be a trueth, to say that they are quite abolished; because they were a part of that ignominious and base estate in which our Sauiour was vpon the crosse: which after his entrance into glorie he laid aside. And if it may be thought that the woundes in the handes and feete of Christ remaine to bee seene, euen to the last iudgement, why may we not in the same manner thinke that the veines of his bodie remaine emptied of their blood, because it was shed vpon the crosse.
The second thing required in the exaltation of Christs manhood is, that both his bodie and soule were beutified and adorned with all qualities of glorie. His mind was inriched with as much knowledge & vnderstanding as can possibly befall any creature, & more in measure then all men & angels haue: and the same is to be said of the graces of the spirit in his will and affections: his bodie also was incorruptible, & it was made a shining bodie, a resemblance whereof some of his disciples sawe in the mount: and it was indued with agilitie, to mooue as well vpward as downeward [...] as may appeare by the ascension of his bodie into heauen, which was not caused by constraint or by any violent motion, but by a propertie agreeing to all bodies glorified. Yet in the exaltation of Christs manhood we must remember two caueats: first, that hee did neuer lay aside the essentiall properties of a true bodie: as length, breadth, thicknes, visibilitie, locallitie which is to be in one place at once and no more, but keepeth all these stil, because they serue for the being of his bodie. Secondly, we must remember that the gifts of glorie in Christs bodie are not infinite but finite: for his humane nature beeing but a creature, and therefore finite, could not receiue infinite graces and gifts of glorie And hence it is more then manifest that the opinion of those men is false, which hold that Christs bodie glorified, is omnipotent and infinit, euery way able to doe whatsoeuer he wil: for this is to make a creature to be the Creator.
Thus much of Christs exaltation in generall. Nowe let vs come to the degrees thereof, as they are noted in the Creed, which are in number three: I. He [Page 397] rose againe the third day: II. He ascended into heauen: III. He sitteth at the right hand of God the father almightie. In the handling of Christs resurrection wee must consider these points: I. why Christ ought to rise againe: II. the manner of his rising: III. the time when he rose: IV. the place where: V. the vses therof. For the first, it was necessarie that Christ should rise againe, and that for three especiall causes. First, that hereby he might shewe to all the people of God that he had fully ouercome death. For, else, if Christ had not risen, howe should we haue beene perswaded in our consciences, that he had made a ful & perfect satisfaction for vs: nay rather we should haue reasoned thus: Christ is not risen, & therfore he hath not ouercome death, but death hath ouercome him. Secondly, Christ which died, was the sonne of God; therefore the author of life it selfe: and for this cause it was neither meete nor possible for him to be holden of death, but hee must needes rise from death to life. Thirdly, Christs priesthood hath two parts: one, to make satisfaction for sinne by his one onely sacrifice vpon the crosse: the other, to apply the vertue of this sacrifice vnto euery beleeuer. Now he offered the sacrifice for sinne vpon the crosse, before the last pang of his death, and in dying satisfied the iustice of God: and therefore beeing dead must needes rise againe to performe the second part of his priesthood, namely to apply the vertue thereof vnto all that shall truely beleeue in him, and to make intercession in heauen vnto his father for vs here on earth. And thus much of the first point.
Nowe to come to the manner of Christs resurrection, fiue things are to be considered in it. The first, that Christ rose againe not as euery priuate man doth, but as a publike person representing all men that are to come to life eternall. For as in his passion, so also in his resurrection, he stood in our roome and place: [...]ph. 2.6. and therfore when he rose from death, we al, yea the whole Church rose in him, and togither with him. And this point not considered, we doe not conceiue aright of Christs resurrection, neither can we reape sound comfort by it.
The second is that Christ himselfe and no other for him, did by his owne power raise himselfe to life. This was the thing which he meant, when hee said, Destroy this temple, and in three daies I will build it vp againe: Ioh. 10.1 [...]. & more plainly, I haue (saith he) power to lay downe my life, and I haue power to take it againe. From whence we learne diuers instructions. First, whereas Christ raiseth himselfe from death to life, it serueth to prooue that he was not onely man, but also true God. For the bodie beeing dead, could not bring againe the soule and ioyne it selfe vnto the same, and make it selfe aliue againe; neither yet the soule that is departed from the bodie, can returne againe and quicken the bodie: and therefore there was some other nature in Christ, namely his godhead, which did revnite soule and bodie togither, and there [...]y quicken the manhood. Secondly, if Christ giue life to himselfe beeing dead in the graue then much more nowe beeing aliue and in heauen glorified, is hee able to raise vp his members from death to life. Wee are all by nature euen starke dead in sinne, as the deade bodie rotten in the graue: and therefore our duty is, to come to Christ our Lord by humble prayer, earnestly intreating him [Page 380] that he would raise vs vp euery day more and more from the graue of our sinnes to newnesse of life. He can of men deade in their sinnes, make vs aliue vnto himselfe to liue in righteousnes and true holines all the daies of our life.
The third thing is, that Christ rose againe with an earthquake. And this serueth to prooue that he lost nothing of his power by death, but still remained the absolute Lord and King of heauen and earth, to whome therefore the earth vnder his feete trembling doth him homage. This also prooueth vnto vs that Christ which lay dead in the graue did raise himselfe againe by his owne almightie power. Lastly it serueth to conuince the keepers of the graue, the women which came to embalme him, and the disciples which came to the sepulchre, and would not yet beleeue that he was risen againe. But how came this earthquake? Ans. Saint Matthew saith, there was a great earthquake.Math. 28.2. For the Angel of the Lord descended from heauen, &c. This shewes that the power of angels is great, in that they can mooue and stirre the earth. Three angels destroied Sodom and Gomorrha.Gen. 19.1,13. Ezech. 12.29. 2. King. 19.35. An angel destroied the first borne of Egypt in one night. In the hoast of Senacherib one angel slue in one night an hundreth fourescore and fiue thousand men. Of like power is the deuill himselfe to shake the earth, and to destroy vs all, but that God of his goodnesse limits and restraines him of his libertie. Well, if one angel be able to shake the earth, what then will Christ himselfe doe when he shall come to iudgement the second time, with many thousand thousands of angels? oh how terrible and fearefull will his comming be! Not without cause, saith the holy Ghost, that the wicked at that day shall crie out, wishing the hills to fall vpon them, and the mountaines to couer them for feare of that great and terrible day of the Lord.
The fourth thing is, that an Angel ministred to Christ, beeing to rise againe, in that he came to the graue and rolled away the stone, and sate vpon it. Where obserue, first how the angels of God minister vnto Christ, though dead and buried; whereby they acknowledge that his power, maiestie, and authoritie is not included within the bonds of the earth, but extends it selfe euen to the heauens themselues and the hosts thereof, and that according to his humanitie. Wicked men for their parts laboured to close him vp in the earth, as the basest of all creatures: but the angels of heauen most readily accept him as their soueraigne Lord and king:Math. 4.1 [...]. as in like manner they did in his temptation in the wildernes, and in his agonie in the garden. Secondly, that the opinion of the Papists and others, which thinke that the bodie of Christ went through the graue-stone when he rose againe, is without warrant. For the end, no doubt, why the angel rolled away the stone was, that Christ might come forth. And indeed it is against the order of nature that one body should passe through another, without corruption or alteration of either; considering that euery bodie occupies a place, and two bodies at the same instant can not be in one proper place.
Furthermore it is saide, that when the angel sate on the stone, his countenance was like lightening, and his rayment as white as snow: and this serued to shew what was the glorie of Christ himselfe. For if the seruant and minister be so glorious, then endles is the glorie of the lord and master himselfe. Lastly it is [Page 381] saide, that for feare of the angel, the watchmen were astonied, and became as dead men: which teacheth vs, that, what God would haue come to passe, all the world can neuer hinder. For though the Iewes had closed vp the graue with a stone, and set a band of souldiours to watch, least Christ should by any meanes be taken away, yet all this auaileth nothing: by an angel from heauen the seale is broken, the stone is remooued, and the watchmen at their wittes endes. And this came to passe by the prouidence of God; that after the watchmen had testified these things to the Iewes, they might at length be conuicted that Christ, whome they crucified, was the Messias.
The fifth and last point is, that Christ rose not alone, but accompanied with others: as S. Matthew saith,Math 27.32. that the graues opened, and many bodies of the Saints which slept arose, and came out of the graues, and went into the holy citie, and appeared vnto many after Christs resurrection. And this came to passe that the church of God might know and consider that there is a reuiuing and quickning vertue in the resurrection of Christ, wherby he is able not onely to raise our dead bodies vnto life, but also when we are dead in sinne, to raise vs vp to newnesse of life. And in this very point stands a maine difference betweene the resurrection of Christ, and the resurrection of any other man. For the resurrection of Peter nothing auailes to the raising of Dauid or Paul: but Christs resurrection auailes for all that haue beleeued in him: by the very same power whereby he raised himselfe, he raiseth all his members: and therfore he is called a quickning spirit. And let vs marke the order obserued in rising. First Christ riseth, and thē the Saints after him. And this came to passe to verefie the Scripture, which saith that Christ is the first borne of the dead. Col. 1.28. Now he is the first borne of the dead [...] in that he hath this dignitie and priuiledge to rise to eternall life the first of all men. It is true indeed that Lazarus and sundrie others in time rose before Christ: but yet they rose to liue a mortall life, and to die againe: Christ he is the first of all that rose to life euerlasting and to glorie: neuer any rose before Christ in this manner. And the persons that rose with Christ are to be noted, they were the Saints of God, not wicked men: whereby we are put in minde that the elect children of God onely are partakers of Christs resurrection. Indeede both good and bad rise againe, but there is a great difference in their rising: for the godly rise by the vertue of Christs resurrection, and that to eternall glorie: but the vngodly rise by the vertue of Christ, not as he is a redeemer, but as he is a terrible iudge, and is to execute iustice on them. And they rise againe for this ende, that besides the first death of the bodie, they might suffer the second death, which is the powring forth of the wrath of god vpon bodie and soule eternally. This difference is prooued vnto vs by that which Paul saith,2. Cor. 5. [...]. Christ is the first fruits of them that sleepe. Among the Iewes such as had corne fields gathered some little quantitie thereof, before they reaped the rest; and offered the same vnto God, signifying thereby that they acknowledged him to be the author & giuer of all increase: & this offering was also an assurance vnto the owner, of the blessing of God vpon the rest, & this beeing but one handful did sanctifie the whole crop. Now Christ to the dead is as the first fruits to the rest of the corne, because his resurrection is a pledge & an assurāce of the resurrectiō of all the faithful. When a man is cast into the [Page 382] sea, and all his bodie is vnder the water, there is nothing to be looked for but present death; but if he carie his head aboue the water, there is good hope of a recouerie: Christ himselfe is risen as a pledge that all the iust shall rise againe: he is the head vnto his Church, and therefore all his members must needes follow in their time. It may be demaunded what became of the Saints that rose againe after Christs resurrection. Answ. Some thinke they died againe, but seeing they rose for this ende to manifest the quickening vertue of Christs resurrection, it is as like, that they were also glorified with Christ, and ascended with him to heauen.
Thus much of the manner of Christs resurrection. Now followes the time when he rose againe, and that is specified in the Creede, The third day he rose againe. Thus saith our Sauiour Christ vnto the Pharises,Math. 12 30. As Ionas was three daies and three nights in the whales bellie: so shall the sonne of man be three daies and three nights in the heart of the earth. And though Christ was but one day and two pieces of two daies in the graue;His abode in the graue was about 38. houres. (for he was buried in the euening before the Sabbath, and rose in the morning the next day after the Sabbath) yet is this sufficient to verifie this saying of Christ. For if the analogie had stoode in three whole daies, then Christ should haue risen the fourth day. And it was the pleasure of God that he should lie thus long in the graue, that in might be knowne that he was throughly dead: and he continued no longer, that he might not in his bodie see corruption. Againe, it is saide, Christ rose againe in the end of the Sabbath,Math. 28.1. when the first day of the weeke began to dawne. And this very time must be considered, as the reall beginning of the new spirituall world, in which we are made the sonnes of God. And as in the first day of the first world, light was commanded to shine out of darknes vpon the deepes: so in the first day of this new world, the sonne of righteousnes riseth and giues light to them that sit in darknes, and dispells the darknes that was vnder the old Testament. And here let vs marke the reason why the Sabbath day was changed. For the first day of the weeke, which was the day following the Iewes sabbath, is our sabbath day, which day we keepe holy in memorie of the glorious resurrection of Christ:Apoc. 1.10. and therefore it is called the Lords day. And it may not vnfitly be tearmed Hierome. Sunday, though the name came first from the heathen, because on this day the blessed sonne of righteousnesse rose from death to life.
Let vs now in the next place proceede to the proofes of Christs resurrection, which are diligently to be obserued, because it is one of the most principall points of our religion. For as the Apostle saith,Rom. 4.25. He died for our sinnes, and rose againe for our iustification: and againe,1. Cor. 15.14. If Christ be not risen, then is our preaching vaine, and our faith is also vaine. The proofes are of two sorts: first, Christs appearances vnto men: secondly, the testimonies of men. Christs appearances were either on the first day, or on the daies following. The appearances of Christ the same day he rose againe are fiue. And first of all earely in the morning he appeared to Marie Magdalen. [...] [...].16.9. In this appearance diuers things are to be considered. The first, of what note and qualitie the partie was, to whome Christ appeared. Ans. Marie Magdalen was one that had bin possessed with seuen deuils, but was deliuered and became a repentant sinner, and stood by, [Page 383] when Christ suffered; and came with sweete odours when he was dead to embalme him. And therefore to her is graunted this prerogatiue, that she should be the first that should testifie his resurrection vnto men. And hence we learne, that Christ is readie and willing to receiue most miserable wretched sinners, euen such as haue bin vassals and bondslaues of the deuill, if they will come to him. Any man would thinke it a fearefull case, to be thus possessed with deuills, as Marie was: but let all those that liue in ignorance, and by reason thereof liue in sinne without repentance, know this; that their case is a thousand times worse then Marie Magdalens was. For what is an impenitent sinner? Surely nothing els but the castle and hold of the deuill, both in bodie and soule. For looke as a captaine that hath taken some hold or skonse, doth rule and gouerne all therein, and disposeth it at his will and pleasure: euen so it is with all blind and impenitent sinners; not one deuill alone, but euen legions of deuils possesse them, and rule their hearts: and therefore howsoeuer they may soothe themselues and say, all is well, for God is mercifull; yet their case is farre worse then Maries was. Now then, would any be freed from this fearefull bondage? let them learne of Marie Magdalen to follow Christ, and to seeke vnto him, and then albeit the deuil and al his angels possesse their hearts, yet Christ beeing the strong man, will come and cast them all out, and dwell there himselfe.
The second is, what Christ in his appearance said to Marie. Ans. He saide, Touch me not: for I am not yet ascended to my father. Marie no doubt was glad to see Christ, and therefore looked to haue conuersed as familiarly with him as shee was wont before his death, but he forbids her to touch him, that is, not to looke to enioy his corporall presence as before, but rather to seeke for his spirituall presence by faith, considering he was shortly to ascend to his father. For this cause when he appeared to his disciples, he staied not long with them at any time, but onely to manifest himselfe vnto them, thereby to prooue the certentie of his resurrection. This prohibition shewes first of all that it is but a fond thing to delight in the outward picture and portraiture of Christ, as the Iesuits doe, who stand much vpon his outward forme and lineaments. Secondly, it ouerthroweth the popish crucifixes, and all the carued and molten images of Christ, wherein the Papists worship him. For corporall presence is not now required: therefore spiritual worship onely must be giuen vnto him. Thirdly it ouerthrowes the reall presence of Christ in the Sacrament. Many are of minde that they can not receiue Christ, except they eate and drinke his bodie and blood corporally: but it is not much materiall whether we touch him with the bodily hand or no, so be it we apprehend him spiritually by faith. Lastly, as we must not haue earthly considerations of Christ; so must we on the contrarie labour for the spirituall hand of faith, which may reach vp it selfe to heauen, and there lay hold on him. This is the very thing which Christ insinuateth vnto Marie in saying, Touch me not. And Saint Paul saith,2. Cor. 5.19. Henceforth know we no man after the flesh, yea though we had knowne Christ after the flesh, yet now know we him no more, that is, we know him no more as a man liuing among vs, and therefore he addeth, If any man be in Christ, he is a new creature: and this new creation is not by the bodily presence of Christ but by the apprehension of faith.
[Page 384] Math. 2 [...].9.The second appearance was to Marie Magdalen and to the other Marie, as they were going from the graue to tell his disciples: at which time, Christ meeteth them, and bids them goe tell his brethren that he is risen againe. And whereas Christ sendeth women to his disciples, he purposed hereby to check them for their vnbeleefe. For these women forsooke him not at his death, but stood by and saw him suffer, and when he was buried they came to embalme him: but all this while what became of Christs disciples? Surely Peter denied him, and all the rest fled away, euen Iames and Iohn the sonnes of thunder, saue that Iohn stood aloofe to behold his death. Hereupon Christ to make them ashamed of their fault, sendeth these women vnto them to publish that to them which they by their calling ought aboue all other to haue published. Secondly this teacheth, that whereas Christ buildeth his kingdome and publisheth his Gospell by Apostles, Euangelists, Pastours, teachers, he can if it so please him, performe the same by other meanes. In this his second appearance, he vsed weake and silly women to publish his resurrection, and thereby shewes that he is not bound to the ordinarie meanes, which now he vseth. Thirdly, he sent them to his disciples, to shew, that howsoeuer they had dealt vnfaithfully with him by forsaking him and denying him, yet he had not quite forsaken them, but if they would repent and beleeue, he would receiue them into his loue and fauour againe, and therefore calleth them his brethren, saying, Goe and tell my brethren. This teacheth vs a good lesson, that howsoeuer our sinnes past are to humble vs in regard of our selues, yet must they not cut vs off or dismay vs from seeking to Christ; yea euen then when we are laden with the burden of them, we must come vnto him, and he will ease vs. Fourthly whereas silly women are sent to teach Christs disciples,Mark. 16.7. which were schollers brought vp in his owne schoole, we are admonished, that superioritie in place and calling, must not hinder vs sometime to heare and to be taught of our inferiours. Iob saith, he neuer refused the counsell of his seruant: and Naaman the Syrian obeyed the counsell of a silly maide which aduised him to goe to the Prophet of the Lord in Samaria to be cured of his leprosie:2. King. 5.13. and when he had bin with the Prophet, he obeyed the counsell of his seruant, that perswaded him to doe all the Prophet has saide, Wash and be cleane.
Now after that the women are come to the disciples and make relation of Christs resurrection, the text saith, Their wordes seemed as fained things vnto them, neither beleeued they them. Luk. 24.11. Hence we learne two things: the first, that men of themselues can not beleeue the doctrine of Christian religion: it is a hard matter for a man to beleeue sundrie things in the worke of creation. The temporall deliuerance of the children of Israel seemed to them as a dreame: and the resurrection of Christ euen to Christs owne disciples seemed a faigned thing. The second, that it is an hard thing truly and vnfainedly to beleeue the points of religion. Disciples brought vp in the schoole of Christ, and often catechised in this very point of Christs resurrection, yet dull are they to beleeue it. This confuteth & condemneth our carnall gospellers, that make it the lightest and easiest thing that can be to beleeue in Christ: and therefore they say their faith is so strong, that they would not for all the world doubt of gods mercie: whereas indeede they are deceiued and haue no faith at all, but blinde presumption.
[Page 385]The third appearance was on this maner.Luk. 23.13. As two of Christs disciples were going from Ierusalem to Emmaus about threescore furlongs, and talked togither of all the things that were done, Iesus drew neare and talked with them, but their eyes were holden that they could not know him: and as they went he communed with them; and prooued out of the Scripture his resurrection, expounding vnto them all things that were written of him: then they made him stay with them, and their eyes were opened, and they knew him by breaking of bread; but he was taken out of their sight. In this notable appearance we may obserue these foure points. The first, that Christ held their eyes that they could not know him: they saw a man indeed, but who he was, they could not tel. By this it is more thē manifest, that the vse of our outward senses, as seeing, feeling, smelling, &c. is supplied vnto vs continually by the power of Christ; and therefore euen in these things we must acknowledge the continuall goodnesse of God. Now if one man can not so much as discerne another but by the blessing of Christ, then shall we neuer be able to discerne the way of life from the way of death without him: and therefore we must pray vnto God that he would giue vs his holy spirit to inlighten the eyes of our vnderstanding, whereby we may be able to see and know the way that leadeth vnto life, and also to walke in the same.
The second, that as Christ was in expounding the Scriptures vnto them their hearts burned within them. By this we learne, that howsoeuer the ministers of God publish the Gospell to the outward eares of men; yet is it the proper worke of Christ alone to touch and inflame the heart by the fire of his holy spirit,Luk. 3 15. and to quicken and raise men vp to the life of righteousnes & true holines: it is he onely that baptizeth with the holy Ghost and with fire. And it further admonisheth vs, that we should heare the word preached from the mouth of Gods ministers with burning and melting hearts: but, alas, the ordinarie practise is flatte contrarie; mens eyes are drousie and heauie, and their hearts dead and frozen within them: and that is the cause why after much teaching there followes but little profit.
The third thing is, that Christ did eate with the two disciples and was knowne of them in breaking of bread. It is very like that our Sauiour Christ did in some speciall manner blesse the bread which he brake, whereby his disciples discerned him from others. And in like maner we must by blessing our meates and drinkes distinguish our selues, though not from such as are the seruants of God, yet from all vngodly and carelesse men. Many beeing silent thē selues doe make their children to giue thanks, and to blesse their meates. And indeede it is a cōmendable thing if it be done sometimes to nurture the child, but for men to disburden themselues wholly of this dutie is a fault. And it is a shame that, that mouth which openeth it selfe to receiue the good creatures of God, should neuer open it selfe to blesse and praise God for the same. Therefore in this action of eating and drinking, let vs shew our selues followers of Christ, that as by blessing the same he was knowne from all other; so we may also hereby distinguish our selues from the profane and wicked of this world. Otherwise what difference shall there be betweene vs & the very hogge that eates mast on the ground, but neuer lookes vp to the tree from whence it [Page 386] falls. And as Christ reuealed himselfe vnto his disciples, at that time when they caused him to eate meate with them; so let vs suffer Christ to be our guest, and let vs entertaine him in his members, and no doubt he will blesse vs, and withall reueale himselfe vnto vs. The fourth thing is, that hauing eaten, he is taken out of their sight. And this came to passe not because the bodie of Christ bec [...]me spirituall, but because either he held their eyes as before, or he departed with celeritie and speede according to the properties of a bodie glorified.
The fourth appearance of Christ was to Peter alone, mentioned onely by S. Paul,1. Cor. 15.5. He was seene of Cephas.
The fifth appearance was to all the disciples together saue Thomas. In it we must consider three things,Ioh. 20.19. which are all effectuall arguments to prooue Christs resurrection. The first, that he came and stood in the middest among them, the dores beeing shut. Now it may be demaunded, how this could be. Ans. The Papists say, his bodie was glorified and so passed through the dore, but (as I haue saide) it is against the nature of a bodie, that one should passe through an other, as heate doth through a piece of yron, both bodies remaining intire & sound: therfore we may rather think, that wheras Christ came in, when the dores were shut; it was either, because by his mightie power he caused the dores to giue place, the disciples not knowing how: or else because he altered the very substance of the dores, that his bodie might passe through, as he thickned the waters to carrie his bodie when he walked vpon the sea. Now if this be true, as very like it is, that these dumbe creatures gaue place to Christ, and became plyable vnto his commandement, then much more ought we to carrie our hearts conformable and pliant to the wil of our Lord Iesus in all his commandements. The second point is, that when as the disciples thought Ch [...]ist to haue beene a spirit, he to prooue the truth of his manhood, sheweth vnto them his hands and his feete, and the wound in his side, and calls for meate, and eates it among them. But it may be asked how this could be, considering that a glorified bodie hath no blemish, and needes not to eate, but is supported by God without meate: for if this be true in our bodies when they shall be glorified, then much more was it true in Christ. Ans. True it is, a glorified bodie hath no blemishes; but our Sauiour Christ had not yet entred into the fulnesse of his glorie. If he had beene fully glorified, he could not so sensibly and plainely haue made manifest the truth of his resurrection vnto his disciples: and therefore for their sakes and ours he is content after his entrance into glorie still to retaine in his bodie some remnants of the ignominies and blemishes, which if it had pleased him, he might haue laid aside; he is also content to eate, not for neede, but to prooue that his bodie was not a bodie in shew but a true bodie. This teacheth vs two lessons: I. if Christ for our good and comfort be content to retaine these ignominious blemishes, then answerably euery one of vs must as good followers of Christ referre the workes of our callings to the good of others, as Paul saith, [...]. Cor. 9.19. He was free from all men, yet he was content to become all things vnto all men, that by all meanes he might winne the moe. Secondly we learne, that for the good of our neighbour, & for the maintaining of loue & charitie, we must be content to yeeld from our owne right, as in this place our Sauiour Christ yeeldes of his owne glorie for the good of his Church.
[Page 387]The third point is, that he then gaue the disciples their Apostolicall commissions, saying, Goe and teach all the nations: of which, three points are to bee considered: the first, to whome it is giuen. Ansvvere. To them all, as well to one as to another, and not to Peter onely. And this ouerthrowes the fonde and forged opinions of the Papists concerning Peters supremacy. If his calling had beene aboue the rest, then he should haue had a speciall commission aboue the rest: but one and the same commission is giuen alike to all. The second, that with the commission he giues his spirit; for whome he appointeth to publish his will and word, them hee furnisheth with sufficient gifts of his holy spirit to discharge that great function: & therefore it is a defect, that any are set apart to be ministers of the gospell of Christ, which haue not receiued the spirit of knowledge, the spirit of wisdome, and the spirit of prophesie in some measure. The third point is, that in conferring of his spirit he vseth an outward signe, for the text saith, He breathed on them, and said, receiue the Holy Ghost. The reasons hereof may be these. First when God created Adam and put into him a liuing soule, it is said, he breathed in his face. And so our Sauiour Christ in giuing vnto his disciples the holy Ghost, doth the same, to shewe vnto them, that the same person that giueth life, giueth grace; and also to signifie vnto them, that beeing to send them ouer all the worlde to preach his Gospel, he was as it were to make a second creation of man, by renuing the image of God in him which he had lost by the fall of Adam. Againe he breathed on them in giuing his spirit, to put them in mind that their preaching of the gospel could not be effectuall in the hearts of their hearers, before the Lord doth breath into them his spirit, and thereby drawe them to beleeue: and therefore the spouse of Christ desireth the Lord to send forth his north and south winde to blow on her garden, that the spices thereof may flow out. Cant 4.16. This garden is the church of God, which desireth Christ to comfort her, and to poure out the graces of his spirit on her, that the people of God which are the hearbes and trees of righteousnesse, may bring forth sweet spices whose fruit may be for meat and their leaues for medicines.
Thus much for the fiue appearances of Christ the same day he rose again: Now follow the rest of his appearāces which were in the forty daies following, which are in number sixe. The first is mentioned by Saint Iohn in these wordes,Ioh. 20.16. Eight daies after when the disciples were within, and Thomas with them, came Iesus when the dores were shut, and stood in the middest of them, & said, Peace be vnto you. In it we must consider two things: I. the occasion thereof. II. the dealing of Christ. The occasion was this: after Christ had appeared vnto the other disciples in Thomas his absence, they told him that they had seene the Lord: but he made aunswere, Except I see in his bodie the print of his nailes, and put mine hand into his side I will not beleeue. Nowe eight daies after, our S [...]uiour Christ appeared againe vnto all the disciples, especially for the curing of Thomas his vnbeleefe, which was no smal sinne, considering it containes in it three great sinnes. The first is blindnes of minde, for he had beene a hearer of our Sauiour Christ a long time, and had beene instructed touching the resurrection diuers times: he was also with Christ and saw him when he raised Lazarus, and had seene, or at least wise had heard the miracles which he did: and [Page 388] also he had heard all the disciples say that had seene the Lord, and yet will it not sinke into his head. The second is deadnesse of heart. When our Sauiour Christ went to raise Lazarus that was dead, Thomas spake very cōfidently to him and said,I [...]h. 11. Let vs go, that we may die with him, yet when Christ was crucified he fled away, and is the longest from Christ after his resurrection, and when he is certenly told thereof he will not acknowledge it or yeelde vnto it. The third is wilfulnesse: for when the disciples tolde him that they had seene the Lord, he said slatly, that vnlesse he sawe in his handes the print of the nailes, he would not beleeue, and that which is worse then all this, hee continued eight daies in this wilful minde. Nowe in this exceeding measure of vnbeleefe in Thomas; any man, euen he that hath the most grace, may see what a masse of vnbeleefe is in himselfe, and what wilfulnesse and vntowardnesse to any good thing, in so much that wee may truely say with Dauid,Psal. 3. Lord, what is man, that thou so regardest him. And if such measure of vnbeleefe was in such men, as the disciples were, then we may assure our selues, that it doth much more exceede in the common professours of religion in these daies, let them protest to the contrarie what they will.
Nowe the cause of his vnbeleefe was this: he makes a lawe to himselfe that he will see and feele or else he wil not beleeue: but this is flat against the nature of faith which consisteth neither in seeing nor feeling. Indeede in things naturall a man must first haue experience in seeing and feeling, and then beleeue: but it is contrary in diuinitie: a man must first haue faith and beleeue, and then comes experience afterward. But Thomas hauing not learned this, doth ouershoot himselfe: and herein also many deceiue themselues, which think they haue no faith because they haue no feeling. For the chiefest feeling that wee must haue in this life must be the feeling of our sinnes and the miseries of this life: and though wee haue no other feeling at all, yet wee must not therefore cease to beleeue.
Iob. [...]0.27.In Christs dealing with Thomas we may consider three actions. The first, that he speaks to Thomas alone, & answers him according to the very words which he had spoken of him in his absence, and that word for word. And by this he laboured to ouerthrow his vnbeleefe, and to conuince him, that being absent he knewe what he spake. And by this we learne, that though wee want the bodily presence of Christ hee beeing now in heauen, yet he knoweth wel what we say, and if need were could repeat all our sayings word by word: and if it were not so, how could it be true that we must giue an account of euery idle word. Now this must teach vs to looke that our speech be gratious according to the rule of Gods holy word. Secondly this must make vs willing and readie to direct our praiers to Christ, considering he knoweth what wee pray for, and heareth euery word we speake. The second action is, that Christ condescends to Thomas, and giues him libertie to feele the print of the nailes, and to put his finger into his side. He might haue reiected Thomas for his wilfulnes, yet to helpe his vnbeleefe, he yeeldeth vnto his weaknesse. This sheweth, that Christ is most compassionate to all those that vnfainedly repent them of their sinnes and cleaue vnto him, although they doe it laden with manifolde wants. [...]sal. 103.1 [...] Dauid saith, that the Lord hath compassion on all them that feare [Page 389] him, as a father hath compassion on his children: and he addes the reason, For he knoweth of what we are made. And the prophet Esay,Isa. 4.3. Hee will not breake the bruised reede, and smoking flaxe he will not quench. When a child is very sicke, in so much that it casteth vp all the meate which it taketh, the mother will not be offended thereat, but rather pittie it. Nowe our Sauiour Christ is ten thousand times more mercifull to them that beleeue in him, then any mother is or can be. The third action is, that when Thomas had seene & felt the woundes, Christ reuiued his faith, whereupon he brake forth and said,Ioh. 1 [...] 28. My Lord, and my God. In which wordes he doth most notably bewaile his blindnesse and vnbeleefe; and as a fire that hath beene smothered, so doth his faith burst forth and shewe it selfe. And in this example of Thomas we may see the state of Gods people in this life. First, God giueth them faith, yet afterward for a time hee doth as it were, hide the same in some corner of their hearts, so as they haue no feeling thereof, but thinke themselues to be void of all grace: and this he doth for no other ende but to humble them: and yet againe after all this, the first grace is further renued and reuiued. Thus dealt the Lord with Dauid and Salomon (for whereas he was a pen-man of Scripture, and therefore an holy man of God, we may not thinke that he was wholly forsaken) with Peter, and in this place with Thomas. And the experience of this shall euery seruant of God finde in himselfe.
The second appearance of Christ was to seuen of the disciples as they went on fishing,Ioh. 1 [...]. in which hee giues three testimonies of his godhead, and that by death his power was nothing diminished. The first, that when the disciples had fished all night and caught nothing, afterward by his direction they catch fish in aboundance, and that presently. This teacheth vs, that Christ is a soueraigne Lord ouer all creatures, and hath the disposing of them in his owne handes: and that if good successe followe not when men are painefull in their callings, it is because God will prepare and make them fit for a further blessing. Christ comes in the morning and giues his disciples a great draught of fish: yet before this can be, they must labour all night in vaine. Ioseph must be made ruler ouer all Egypt, but first he must be cast into a dungeon where he can see no sunn nor light, to prepare him to that honour. And Dauid must be King ouer Israel, but the Lord will first prepare him hereunto by raising vp Saul to persecute him. Therefore when God s [...]ndeth any hinderances vnto vs in our callings, wee must not despaire nor bee discouraged, for they are the meanes whereby God maketh vs fit to receiue greater blessings at his handes either in this life or in the life to come. The second is, that the net was vnbroke though it had in it great fishes to the number of an hundred fifty three. The third, that when the disciples came to land, they sawe hotte coales and fish laid thereon and bread. Nowe some may aske, whence was this foode? Answ. The same Lord that was able to prouide a Whale to swallowe vp Ionas, and so to saue him: and he that was able to prouide a fish for Peters angle with a peece of twentie pence in the mouth: and to make a little bread and a fewe fishes to feede so many thousands in the wildernesse: the same also doeth of himselfe prouide bread and fishes for his disciples. This teacheth vs, that not not onely the blessing, but also the very hauing of meate, drinke, apparell [Page 390] is from Christ: and hereupon all states of men, euen the kings of the earth are taught to pray that God would giue them their daily bread. Againe, when we sit downe to eate and drinke, this must put vs in minde that wee are the guests of Christ himselfe: our foode which we haue comes of his meere gift; and hee it is that entertaines vs, if wee could see it. And for this cause wee must soberly and with great reuerence in feare and trembling vse all gods creatures as in his presence. And when we eate and drinke, wee must alwaies looke that all our speech be such as may beseeme the guests of our Lord and Sauiour Iesus Christ. Vsually the practise of men is farre otherwise; for in feasting many take libertie to surfet, & to be drunke, to sweare, & to blas [...]heme: but if we serue the Lord, let vs remember whose guests we are, and who is our entertainer; and so behaue our selues as being in his presence, that all our actions and words may tend to his glorie.
1. Cor. 15.7.The third appearance was to Iames, as S. Paul recordeth, although the same be not mentioned in any of the Euangelists.
Mat 28.16.The fourth was to all his disciples in a mountaine, whither he had appointed them to come.
[...] 1.12.The fift & last appearance was in the mount of Oliues, when he ascended into heauen. Of these three last appearances because the holy Ghost hath only mentioned them, I omitte to speake, and with the repeating of them, I let them passe.
Thus much of the appearances of Christ after his resurrection: the witnesses thereof are of three sorts: I. angels. II. women that came to the graue to embaulme him. III. Christs owne disciples who did publish and preach the same, according as they had seene and heard of our Sauiour Christ: and of these likewise I omit to speake, because there is not any speciall thing mentioned of them by the Euangelists.
Nowe follow the vses, which are twofold: some respect Christ, and some respect our selues. Vses which concerne Christ are three: I. whereas Christ Iesus beeing starke dead rose againe to life by his owne power, it serueth to prooue vnto vs that he was the sonne of God. Thus Paul speaking of Christ saith,Rom. 1.4. that hee was de [...]lared mightily to bee the sonne of God touching the spirit of sanctification by the resurrection from the dead. And by the mouth of Dauid God said,Psal. 2.7. Thou art my sonne, this day I haue begot thee. Which place must bee vnderstood not so much of the eternal generation of Christ before al worlds, as of the manifestation thereof in time after this manner. This day, that is, at the time of thine incarn [...]tion, but especially at the daie of thy resurrection, haue I begotten thee, that is, I haue made manifest that thou art my sonne: so is this place expoūded by S. Paul in the Acts.Act. 13.32.33. Secōdly Christs rising frō death by his own po [...]er, prooues vnto vs euidently that he is Lord ouer al things that are: & this vse S. Paul makes hereof, for saith he,Ro [...]. 1 [...]9. Christ therefore died that he might be Lord both of the dead & of the quick. And indeed whereas he rose againe on this m [...]ner, he did hereb [...] shew himselfe most plainly to be a mighty prince ouer the graue [...] death, hel, & condemnation, & one that had al [...] sufficient power to ouercome them. Thirdly it prooues vnto vs, that he was a perfit priest, and that his death & passion was a perfect satisfaction to the iustice of god for the [Page 391] [...]innes of mankind. For whereas Christ died, he died for our sinnes: now if he had not fully satisfied for them all (though there had remained but one sinne for which he had made no satisfaction) he had not risen againe: but death which came into the world by sinne, and is strengthened by it, would haue held him in bondage: and therefore, whereas he rose againe, it is more then manifest, that he hath made so full a satisfaction that the merit therof doth and shall counteruaile the iustice of God for all our offences. To this purpose Paul saith,1. Cor. 15. [...]. If Christ be not risen againe, your faith is vaine, and you are yet in your sinnes, that is, Christ had not satisfied for your sinnes, or at least you could not possibly haue knowne that he had made satisfaction for any of them, if he had not risen againe.
The vses which concerne our selues are of two sorts: comforts to the children of God, and duties that are to be learned and practised of vs all. The comforts are especially three. First Christs resurrection serueth for the iustification of all that beleeue in him, euen before God the father: as Paul saith,Rom. 4.25. Christ was giuen to death for our sinnes, and is risen againe for our iustification: which wordes haue this meaning: when Christ died, we must not consider him as a priuate man, as we haue shewed before, but as one that stoode in the stead and roome of all the elect: in his death he bare our sinnes and suffered all that we should haue suffered in our owne persons for euer, and the guilt of our offences was laide vpon him: and therefore Esai saith, he was numbred among the wicked. Now in his rising againe he freed and disburdened himselfe not from any sinnes of his owne, because he was without sinne, but from the guilt and punishment of our sinnes imputed vnto him. And hence it comes to passe that all those which put their trust and affiance in the merit of Christ, at the very first instant of their beleeuing haue their owne sinnes not imputed vnto them, and his righteousnes imputed.
Secondly the resurrection of Christ serueth as a notable meanes to worke inward sanctification, as S. Peter saith,1. Pet. 1.3. We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead. And S. Paul,Rom. 6.3. We are then (saith he) buried with him by baptisme into his death, that like as Christ was raised vp from the dead by the glorie of his father, so we also should walke in newnesse of life. For if we be grafted with him to the similitude of his death, we shall be also to the similitude of his resurrection. Which words import thus much, that as Christ by the power of his owne Godhead, freed his manhood from death and from the guilt of our sinnes: so doth he free those that are knit vnto him by the bond of one spirit, from the corruption of their natures in which they are dead, that they may liue vnto God. In the naturall bodie, the head is the fountaine of all the senses and of motion: and therefore by sundrie nerues dispersed through the bodie, the power of moouing and of sense is deriued euen to the least parts; so as the hands and the feete mooue by meanes of that power which comes from the head: and so it is in the spirituall bodie of Christ, namely the church: he is the head and the fountaine of life, and therefore he conueyeth spirituall life to euery one of his members: and that very power of his Godhead whereby he raised vp himselfe when he was deade, he conueyeth from himselfe to his members, and thereby raiseth them vp from the death of sinne to newnes [Page 392] of life. And looke as in a perfect body, when the head hath sense and motion, the hand that is of the same bodie hath also the sense and motion conuenient for it: so likewise Christ beeing the resurrection and the life; as there is spirituall life in him, so euery member of his shall feele in it selfe spirituall sense and motion, whereby it is raised vp from sinne and liueth vnto God. For the better cōceiuing of this, we must consider two things: the outward means of this spirituall life, and the measure of it. For the meanes, if we wil haue common water we must goe to the well: and if we would haue water of life, wee must goe vnto Christ, who saith, If any man thirst, let him come vnto me and drinke. [...]oh. 7 37. Now this well of the water of life is very deepe and we haue nothing to draw with, therefore we must haue our pipes and conduits to conuey the same vnto vs, which are the word of God preached, and the administration of the sacraments. Christ saith, The dead shall heare the voice of the sonne of God, and they that heare it shall liue; where by the dead is meant, not the dead in the graue,Ioh. 5.25 [...] but those that are dead in sinne. And againe Christ saith, the wordes which I speake are spirit and life, Ioh. 6.63. because the word of God is the pipe whereby he conueieth into our dead hearts spirit and life. As Christ when he raised vp dead men did one [...]y speake the word and they were made aliue: and at the day of iudgement by his very voice, when the trumpe shall blow, all that are dead shall rise againe. So it is in the first resurrection: they that are dead in their sins, at his voice vttered in the ministerie of the word shall rise againe. To goe further, Christ raised three from the dead. Iairus daughter newly dead: the widowes sonne dead and wound vp and lying on the hearse: Lazarus dead and buried and stinking in the graue; and all this he did by his very voice: so also by the preaching of his word, he raiseth all sorts of sinners, euen such as haue lien long in their sinnes as rotting and stinking carrion. The sacraments also are the pipes and conduits whereby God conueieth grace into the heart, if they be rightly vsed, that is, if they be receiued in vnfained repentance for all our sinnes, and with a true & liuely faith in Christ for the pardon of the same sinnes.Can [...]. 2.4. And so, I take it, they are compared to flagons of wine, which reuiue the Church beeing sicke and fallen into a swound. As for the measure of life deriued from Christ, it is but small in this life and giuen by little and little, as Ose saith,Ose 6.1,2. The Lord hath spoiled vs, and he will heale vs, he hath wounded vs, and he will bind vs vp. After two daies he will reuiue vs, and in the third he will raise vs vp, and we shall liue in his sight. The prophet Ezechiel in a vision is carried into the midst of a field full of dead bones, and he is caused to prophecy ouer them, and say, [...]ze. 37.4.5.8. O ye drie bones, heare the word of the Lord: at the fi [...]st there was a shaking, and the bones came togither bone to bone, and then sinewes and flesh grewe vpon them, and vpon the flesh grewe a skinne. Then he prophecied vnto the windes the second time, and they liued and stood vpon their feete, for the breath came vpon them, and they were an exceeding great army of men. Hereby it signified not onely the state of the Iewes after their captiuitie [...] but in them the state of the whole Church of God. For these temporall deliuerances signified further a spirituall deliuerance. And wee may here see most pla [...]nely, that God worketh in the hearts of his children the gifts & graces of regeneration by little and little. First he giueth no more then flesh, sinewes, [Page 393] and skin: then after he giueth them further graces of his spirit, which quickeneth them and maketh them aliue vnto God.Eze. 47.3,4,5. The same also we may see in the vision of the waters that ranne out of the temple: First, a man must wade to the ankles, then after to the knees, and so to the loynes: then after the waters growe to a riuer that cannot be passed ouer: and so the Lord conueyeth his graces by little and little, till at the last men haue a full measure thereof.
Thirdly the resurrection of Christ serues as an argument to prooue vnto vs our resurrection at the day of iudgement. Paul saith,Rom. 8.11. If the spirit of Christ that raised vp Iesus from the dead dwell in you: he that raised Christ from the dead, shall also quicken your mortall bodies. Some will say, that this is no benefit, for all must rise againe, as well the wicked as the godly. Answ. True indeed: but yet the wicked rise not againe by the same cause that the godly doe. They rise againe by the power of Christ, not as hee is a Sauiour, but as hee is a iudge to condemne them: For God had said to Adam; at what time he should eate of the forbidden fruite, hee should die the death; meaning a double death, both the first and the second death. Nowe then the vngodly rise againe that God may inflict vpon them the punishment of the second death, which is the reward of sinne, that so Gods iustice may be satisfied: but the godly rise againe by the power of Christ their head and redeemer, who raiseth them vp that they may be partakers of the benefit of his death, which is to enioy both in bodie and soule the kingdome of heauen, which he hath so deerely bought for them.
Thus much for the comforts: Nowe followe the duties, and they are also three. First as Christ Iesus when he was dead rose againe from death to life by his owne power, so wee by his grace, in imitation of Christ, must endeauour our selues to rise vp from all our sinnes both originall and actuall vnto newenesse of life. This is worthily set downe by the Apostle, saying,Rom. 6.4. Wee are buried by baptisme into his death, that as Christ was raised vp from the dead by the glorie of the father, so wee also should walke in newnesse of life: and therefore we must endeauour our selues to shewe the same power to be in vs euery day, by rising vp from our owne personall sinnes to a reformed life. This ought to be remē bred of vs, because howesoeuer many heare and knowe this point, yet very fewe doe practise the same. For (to speake plainly) as dead men buried would neuer heare though a man should speake neuer so loud: so vndoubtedly amōg vs there be also many liuing men, which are almost in the same case. The ministers of God may crie vnto them daily, and iterate the same thing a thousand times, and tell them that they must rise vp from their sinnes and lead a newe life, but they heare no more then the dead carkas that lieth in the graue. Indeede men heare with their outward eares, but they are so farre from practising this dutie, that many iudge it to bee a matter of reproch and ignominy. And those which make any conscience of this dutie, how they are laden with nicknames and taunts, who knoweth not? I neede not to rehearse them: so odious a thing nowe a daies is the rising from sinne to newnesse of life. Sound a trumpet in a dead mans eares, he stirs not: & let vs crie for amendment of life till breath go out of our bodies, no man almost saith, What haue I done? And for this cause vndoubtedly, if it were not for cōscience of that duty which mē [Page 394] owe vnto God, wee should haue but fewe ministers in England. For it is the ioy of a minister to see the vnfained conuersion of his people: whereas, alas, men generally lie snorting in their corruptions, and rather goe forward in them still, then come to any amendment; such is the wonderful hardnesse that hath possessed the hearts of most men. He which hath but halfe an eie may see this to be true. Oh! howe exceedes Atheisme in all places, contempt of Gods worship, prophanation of the sabbath: the whordomes & fornications, the crueltie and oppression of this age, crie to heauen for vengeance. By these & such like sinnes the world crucifies Christ againe. For looke as Pilats souldiers with the wicked Iewes tooke Christ and stripped him of his garments, buffeted him, and slue him; so vngodly men by their wicked behauiour strip him of al honour, and slaie him againe. If an infidel should come among vs, & yeeld himselfe to be of our religiō, after he had seene the behauiour of men, he would peraduenture leaue all religion: for hee might say, surely it seemes this God whome these men worship, is not the true God, but a God of licentious libertie. And that which is more, whereas at all times wee ought to shewe our selues newe creatures, and to walke worthie of our Sauiour and redeemer, and therefore also ought to rise out of our sinnes, and to liue in righteousnes and true holinesse, yet we for the most part goe on still forward in sinne, and euery day goe deeper then other to hel-ward. This hath beene heretofore the common practise, but let vs nowe learne after the example of Christ, beeing quickened and reuiued by his grace, to endeauour our selues especially to come out of the graue of sinne, and learne to make conscience of euery bad action. True it is, a Christian man may vse the creatures of God for his delight, in a moderate and godly manner, but Christ neuer gaue libertie to any to liue licentiously:2. Cor. 7.22. for he that is free is yet seruant vnto Christ, as Paul saith: and therefore we must not enterprise any thing but that which may be a worke of some good dutie vnto God; to which ende the Apostle saith,Eph. 5.14. Awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee life. If this will not mooue vs, yet let the iudgements of God drawe vs hereunto,Rev. 20.6. Blessed is he (saith the holy Ghost) that hath part in the first resurrection: for on such the second death hath no power: where mention is made of a double death: the first is the separation of soule and bodie, the second is the eternal condemnation of soule and bodie in hell fire. Would we nowe escape the second death after this life? we must then labour in this life to be partakers of the first resurrection, and that on this manner: Looke what sinnes we haue liued in heretofore, we must endeauour to come out of them all, and lead a better life according to all the commandements of God. But if it be so that ye wil haue no care of your own soules, goe on hardly to your owne perill, and so yee shall be sure to enter into the second death, which is eternall damnation.
Secondly, we are taught by the example of Saint Paul to labour aboue all things,Phil. 3.10. to know Christ and the vertue of his resurrection. And this we shall doe, when we can say by experience, that our hearts are not content with a formall and drowsie profession of religion, but that we feele the same power of Christ whereby he raised vp himselfe from death to life, to be effectuall and powerfull in vs, to worke in our hearts a conuersion from all our sinnes, wherein we [Page 395] haue lien dead, to newenesse of life, with care to liue godly in Christ Iesus. And that we may further attaine to all this, we must come to heare the worde of God preached and taught with feare & trembling; hauing heard the word, we must meditate therein, and pray vnto God, not onely publikely but priuately also, intreating him that he would reach forth his hand, and pull vs out of the graue of sinne, wherein we haue lien dead so long. And in so doing, the Lord of his mercy, according as he hath promised, will send his spirit of grace into our hearts to worke in vs an inward sense and feeling of the vertue of Christs resurrection. So dealt he with the two disciples that were going to Emmaus; they were occupied in the meditation of Christ his death and passion; and whiles they were in hearing of Christ who conferred with them, he gaue them such a measure of his spirit as made their hearts to burne within them.Eph. 8.19. And Paul praieth for the Ephesians, that God would inlighten their eies, that they might see and feele in themselues the exceeding greatnesse of the power of God, which he wrought in Christ Iesus, when he raised him from the dead.
Thirdly as Saint Paul saith,Col. 3.1. If wee be risen with Christ, then we must seeke the things that are aboue. But howe and by what meanes can wee rise with Christ, seeing we did not die with him? Ans. We rise with Christ thus. The burgesse of a towne in the parliament house beareth the person of the whole towne, and whatsoeuer he saith, that the whole towne saith, and whatsoeuer is done to him, is also done to all the towne: so Christ vpon the crosse stood in our place, and bare our person; and what he suffered, we suffered; and when he died, all the faithfull died in him: and so likewise as he is risen againe, so are all the faithfull risen in him. The consideration whereof doth teach vs, that we must not haue our hearts wedded to this world. We may vse the thinges of this life, but yet so as though we vsed them not. For all our loue and care must be for thinges aboue, and specially wee must seeke the kingdome of God and his righteousnesse, peace of conscience, and ioy in the holy Ghost. Wee must therefore sue for the pardon of sinne, for reconciliation to God in Christ, and for sanctification. These are the pretious pearles which we must seeke, and when we haue found them, we must sell all that we haue to buy them; and hauing bought them, wee must lay them vp in the secret corners of our hearts, valuing and esteeming of them better then all things in the world beside.
Thus much of Christs resurrection, containing the first degree of Christs exaltation. Nowe followeth the second in these wordes, Hee ascended into heauen: in the handling whereof we are to consider these speciall points: I. the time of his ascension. II. the place. III. the manner. IV. the witnesses. V. the vses thereof. For the first, the time of Christs ascension was fortie daies after his resurrection,Act. 1 3 4. when he taught his disciples the things which appertaine to the kingdome of God. And this shewes that he is a most faithfull King ouer his Church, procuring the good thereof. And therefore Esay saith,Esay [...] 9.6. Heb [...] 5.6. The gouernment is on his shoulder: and the Apostle saith, hee was more faithfull in all the house of God, then Moses was. Hence we gather that whereas the Apostles chaunged the sabboth from the seauenth d [...]y to the eight, it was no doubt, by the counsell and direction of Christ before his ascension: and likewise in that they planted Churches and appointed teachers and meete ouerseers [Page] for the guiding and instruction hereof, we may resolue our selues that Christ prescribed the same vnto them before his ascension: and for these and such like causes did he ascend no sooner.
Now looke what care Christ at his ascension had ouer his Church, the same must all masters of families haue ouer their housholds when God shall call them out of this world. They must haue care not onely that their families be well gouerned while they liue; but also, that after their death; peace, loue, and good order may be continued in their posteritie. And therefore the prophet Esay is sent to Ezechias King of Iudah, to bid him set his house in order: for he must die, Isa. 38.1. signifying that it is the dutie of a good master of a familie, to haue care not onely for the gouernment of his house whilst he is aliue, but also that it may be well gouerned when he is dead. The same also must be practised of Gods ministers: a part of whose fidelitie is this, that they haue not onely a care to feede their particular flocks while they are aliue, but also that they further prouide for the people after their departure, as much as they can. Example whereof we haue in Peter, who saith,2. Pet. 1.15. I will endeauour alwaies that ye may be able also to haue remembrance of these things after my departure.
[...]uk. 24.50. & 19.29. Act. 1.12.The place of Christs ascension was, the mount of Oliues neere Bethanie: and it was the same place from whence Christ went to Ierusalem to be crucified. One place serued to be a passage both to paine and torments, and also to glorie. This shewes that the way to the kingdome of heauen is through afflictions. There are many which haue Gods hand heauie vpon them in lingering sicknesses, as the dead palsie and such like; wherein they are saine to lie many yeares without hope of cure, whereupon their beddes which should be vnto them places of rest and ease, are but places of woe and miserie. Yet may these men hence haue great comfort, if they can make good vse of their sicknesses: for the beddes whereon they suffer so much torment, shall be places from whence they shall passe to ioy and happinesse. Againe, there be many that for the testimonie of the truth, and for religions sake suffer imprisonment, with many afflictions; now if they can vse their afflictions well, their prisons shall be Bethanies vnto them: although they be places of bondage, yet God will at length make them places of entrance to libertie. Many a man for the maintaining of faith and good conscience, is banished out of his countrey, and is faine to liue in a strange place among a people to whome he is vnknowne: but let him vse it well: for though it be a place of griefe for a time, as Bethanie was to Christ when he went to suffer, yet God will make it one day to be his passage into heauen.
Thus much of the place of his ascending. The third thing to be considered, is the manner of Christs ascension; and it containeth three points. The first, that Christ beeing now to ascend, lifts vp his hands and blessed his disciples.Luk. 24.50. In the Scripture are mentioned diuers kinds of blessings. The first when one man praieth to God for a blessing vpon an other: and this blessing doe Kings and princes bestow vpon their subiects, and parents on their children: and for this cause children are well taught to aske their fathers and mothers blessing, that they may pray to God to blesse them. There is an other kinde of blessing, when a man doth not onely pray for a blessing, but also pronounceth [Page 397] it. This did the priests in the old Testament: and thus Melchisedeck when he met Abraham blessed him, saying,Gen. 14.19. Blessed art thou Abraham of God, the most high possessour of heauen & earth. And this was the ordinarie duty of the priests, prescribed by God himselfe: & therefore the very forme of words which they vsed is set downe after this maner,Numb. 6.2 [...]. The Lord blesse thee, and keepe thee, the Lord make his face to shine vpon thee, &c. The third kind of blessing is, when a man doth not onely pray to God, & pronounce blessing, but by the spirit of prophecie doth foretell a particular blessing vpon any. Thus Isaac blessed Iaacob and Esau, particularly foretelling both their estates.Gen. 49. And Iaacob blessed the twelue Patriarks by the same spirit, foretelling them what should befall them many hundred yeares after. Now our Sauiour Christ did not blesse his disciples any of these three waies: and therefore there remaineth a fourth kinde of blessing which he vsed, & that was after this manner: Christ in blessing his disciples did not onely pronounce or foretell a blessing that should come to his disciples, but did conferre & giue the same vnto them. For he is the fountaine and author of all blessings. And therefore Paul saith,Eph. 1.3. that God the father hath blessed vs in all spiritual blessings in Christ. Hence we learne, first that al those which denie themselues & flie to Christ, and put their affiance in him, shall be freed from the curse of the law, & from the wrath of God, due vnto them for their sinns, whatsoeuer they are. Secondly, that the curses of men must not discourage vs from doing well. For though men curse, yet Christ blesseth: and for this cause he saith,Luk. 6.26. Woe be vnto you, when all men speake well of you: as if he should say, then you want the blessing of God. And we must remember, that when men shall curse vs for doing our dutie, euen then the blessing of God shall be vpon vs;Gen. 12.3. & the curse causeles shall not hurt. And God saith to Abraham, he will curse them that curs [...] him. Thirdly, we learne that no witchcraft, nor sorcerie, (which often are done with cursing) shall be able to hurt vs. For looke where Christ will blesse, there all the deuills in hell can neuer fasten a curse. This is found true by experiēce. For when Balaam the wizzard should haue cursed the people of Israel, & had assaied to doe it many waies, but could not; at length he said,Num [...]. 13 2 [...]. there is no sorcerie The engl [...]sh transla [...]ion being o [...]h [...]wise here seem [...]s to fa [...]e. against Iacob, nor soothsaying against Israel. This is a notable comfort to the people of God, that witches and sorcerers, doe what they can, shall neuer be able to hurt them. It may be, that their badde practises may annoy mens bodies and goods, yet the Lord will turne all to a blessing vpon his seruants either in this life or the life to come.
The second point is, that Christ went apart from his disciples, and ascended vpward toward heauen in their sight. For the right vnderstanding of this, sundrie speciall points must be obserued. The first, that the lifting vp of his bodie was principally by the mightie power of his godhead, and partly by the supernaturall propertie of a glorified bodie, which is to mooue as well vpward as downward, without constraint or violence. The second, that Christ did goe from earth to heauen really and actually, and not in appearance onely. The third, that he went visibly in the sight of his disciples. The fourth, that he went locally, by chaunging his place and going from earth to heauen, so as he is no more on earth bodily,Ma [...]h. [...]8.20. as we are now on earth. It may be obiected, that Christ made a promise that hee would bee with his Church to the ende [Page 398] of the world. Answ. That promise is to be vnderstood of the presence of his spirit, or godhead, not of the presence of his manhood. Againe it may further be alleadged, that if the godhead be on earth, then must the manhood be there also, because they are both vnited together. Answ. It is not true, that of two things conioined, where the one is, there must the other be also. For the sunne it selfe, and the sunne-beames are both ioyned together, yet they are not both in all places together. For the bodie of the sunne is onely in the heauens, but the sunne-beames are also vpon the earth. The argument therefore followes not: Christs manhood subsists in that person which is euery where: ergo his manhood is euery where.Vide Thom. contra Gent. li. [...]. [...]. 49. And the reason is, because the Sonne of God subsists not onely in his diuine nature, but also by it: whereas he doth not subsist at all by the manhoode, but onely in it: for he subsisted before all eternitie, when the manhood was not. Nay rather because the manhood doth subsist by the person of the Sonne, therefore the person extends it selfe further then the manhood which is assumed and sustained by it; and hath his existing thence. For that very thing whereby any other thing either essentially or accidentally is, extends it selfe further then the thing whereby it is. As the humane nature whereby Peter is a man, extends it selfe further then to Peter, namely to all other men: and the whitenesse whereby the snow is white, extends it selfe further then to that snow which a man holds in his hand.
The third point is, that in the ascension a cloud tooke Christ from the fight of his disciples.Act. 1.9. And whereas he caused a cloud to come betweene their sight and himselfe, it signified vnto them that they must now be contented with that which they had seene, and not seeke to know further what became of him afterward: and the same thing is taught vnto vs also: we must content our selues with that which God hath reuealed in his word, and seeke no further specially in things which concerne God. For the like ende in the giuing of the law in Sinai,Exod. 19.9. God appeared in a cloud: and when he did manifest his glorie in the temple which Salomon made, a thicke cloud filled the same.
The fourth point to be considered,Luk. 24.50. Act. 1.9. is concerning the witnesses of his ascension, which were his owne disciples in the mount of Oliues at Bethanie, and none but they. Now it may be demanded, why he would not haue all the whol natiō of the Iewes to see him ascend, that so they might know that he was risen againe, and beleeue in him. Answ. The reason may be this: it was his good pleasure that the points of faith and religion, wherof this article is one, should rather be learned by hearing, then by seeing. Indeede Christs owne disciples were taught the same by sight, that they might the better teach others which should not see: wheras now the ordinarie meanes to come by faith, is hearing.
The vses to be made of Christs ascension, are of two sorts: some are comforts to Gods Church and people, and some are duties. The comforts are especially foure. The first is this: Christ Iesus did ascend vp into heauen, to lead captiuitie captiue;Eph. 4.8. a most worthie benefit. By captiuitie is meant, first sinne and Satan, which did and doe lead men captiue into perdition: secondly death and the graue, which held him captiue and in bondage for the space of three daies. And he leads them all captiue two waies: first in himselfe, in that he beganne his triumph vpon the crosse, as I haue shewed, and continued the same till his [Page 399] very ascension: secondly in all his members, because by his mightie power being now ascended, he doth subdue and weaken the power of sinne and Satan; which he manifesteth euery day by killing the corruption of their natures,R [...]m. 16.20. and the rebellion of their flesh. But it may be demaunded, how Christ doth lead his enemies captiue, considering the deuill raignes euery where, and the world, and death, and hell. Answ. Christs victorie ouer his and our enemies hath fiue degrees. First, it is ordained by God, secondly it is foretold, thirdly it is wrought, fourthly it is applied, lastly it is accomplished. The ordaining of it was before all worlds: the foretelling of it was in all the ages of the olde testament: the working of it was vpon the crosse, and afterward: the applying hath beene since the beginning of the world more or lesse: and it is onely in part in this life; that while Christ is in bruising of the head of Satan, he againe may bruise his heele: the accomplishment shall not be before the last iudgement. From this great benefit bestowed on Gods Church, there are many duties to be learned. First here is an instruction for all ignorant persons and impenitent sinners, which abound among vs in euery place. Whosoeuer they be, that liue in the blindnesse of their mindes, and hardnes of their hearts; they must know this, that they are captiues and bondslaues of sinne and Satan, of hell, death, and condemnation: and let no man flatter himselfe of what state or degree soeuer he be (for it is Gods truth) if he haue not repented of all his sinnes, he as yet is no better then a seruant or vassall, yea a very drudge of the deuill. Now then, what wilt thou doe in this case? The best thing is, to lay to thy heart this benefit of Christ. He is ascended vp to heauen to lead captiue and to vanquish the deuil and all his angels, vnder whome thou liest bound, and that not onely in himselfe, but in his members. Now then if thou wilt become a true member of Christ, he will free thee from this bondage. Therefore take heede how thou continuest longer in thy old sinnes, and in thy grosse ignorance: & seeing Christ hath made a way to libertie, let vs seeke to come out of this spirituall bondage: he is ascended for this end and purpose to free vs frō it; therfore if we refuse this benefit, our state will be the more damnable. A man lies bound hand and foote in a darke dungeon, and the keeper comes and sets open the prison dore, and takes off his bolts, and bids him come out; if he refuse and say that he is well: may it not be thought that he is a madde man, and will any be sorie for his case? No surely. Well, this is the state of all impenitent sinners. They lie fast fettered and bound vnder the power of sinne and Satan, and Christ it is who is ascended into heauen to vnloose them of this bondage: he hath set open the prison dore, and hath vnlocked our fetters: if we refuse to come out, and lie still in our sinnes, there remaineth nothing for vs but euerlasting thraldome. Let vs therefore in the feare of God, if we haue a care of our owne soules, receiue and imbrace this benefit which redoundes vnto vs by Christs ascension.
Secondly, in that Christ is ascended to heauen to lead captiue sinne and Satan, here is a good consolation for all those that are afflicted in conscience for their sinnes. There is no man in this case but he hath great cause to feare, yet must he not be discouraged. For Christ by his ascension like a noble captaine hath taken sinne and Satan prisoners, and hath pinnioned them fast, so as all [Page 400] the power they haue, is in Christs hand: and therefore for this cause although they are suffered to exercise and afflict vs, yet by his grace they shall neuer be able to preuaile against vs. Therefore we may safely cast our care vpon God, and not feare ouermuch. Hence also we may learne a third dutie. There is no man that knoweth what sinne meaneth, and what the bloode of Christ meaneth, but in regard of the corruption of his owne nature, he will say with Paul that he is sold vnder sinne, and in regard thereof will crie out with him also, O wretched man that I am, who shall deliuer me from this bodie of death? yea it will make his heart to bleede within him. Nowe what shall he doe in this case? surely let him remember the ende of Christs ascension, which is to vanquish and subdue the rebellion of his nature, and labour to feele the benefit thereof: and then he shall no doubt finde that Christ will dissolue in him the works of the deuill, and tread Satan vnder his feete. [...]. Ioh. 3. [...]. Rom. 16.20. And thus also those that feele in themselues the law of their members rebelling against the law of their minde, must come to Christ and he will helpe and sree them.
The second benefit of Christs ascension is, that he ascended vp to heauen to bestow gifts vpon his Church, as it is saide in the place before mentioned, He ascended vp an high, &c. he gaue gifts vnto men, that is, the gift of the knowledge of Gods word, the gift of preaching, and prophecie, and all other gifts needefull for the good of his Church. The consideration of this, that Christ who is the fountaine of grace, and in whome are hidde all the treasures of wisdome and knowledge, should be mindfull of vs and vouchsafe such speciall fauour to his Church, must cause euery one of vs who haue receiued any gift of God (as there is no man but he hath receiued his portion) to be humbled in his owne eyes for the same. There is no cause why we should be proud of our gifts; seeing we haue nothing, but that which we haue receiued. For to this ende Christ ascended, to giue gifts vnto men, and therefore our gifts whatsoeuer they be, are not our owne, but we had them from Christ; and we are stewards of them a while, for the good of others. The more the Lord giueth to a man, the more he requireth at his hands; and as for such as hauing good gifts abuse the same, their sinne is the more grieuous, and their daunger the greater. Men of great gifts vnlesse they vse them aright with humbled hearts, shall want Gods blessing vpon them. For he giueth grace to the humble. The high hills after much tillage are often barren, whereas the low vallies, by the streames of waters passing through them, are very fruitfull: and the gifts of God ioyned with a swelling heart are fruitlesse; but ioyned with loue and the grace of humilitie, they edifie.
Secondly, if Christ ascend vp to heauen to giue gifts vnto men; here we may see how many a man and woman in these our daies are ouerseene, in that they plead ignorance, and say that they hope God will haue them excused for it, seeing they are not learned; they haue dull wittes, and it is not possible to teach them now, they are past learning; and hereupon they presume they may liue in grosse ignorance, as blinde almost in religion as when they were first borne. But marke, I pray you, who it is that is ascended vp to heauen, namely Christ Iesus our Lord, who made thee of nothing. Now was he able [Page 401] to giue thee a beeing, when thou was not, and is he not likewise able to put knowledge into thy soule, if so be thou wilt vse the meanes which he hath appointed? and the rather, seeing he is ascended for that end: but if thou wilt not vse the meanes to come to knowledge, thy case is desperate, and thou art the cause of thine owne condemnation, and thou bringest confusion vpon thine owne head. Therfore let ignorant men labour for knowledge of Gods word. Ignorance shall excuse none: it will not stand for paiment at the day of iudgement. Christ is ascended to this ende to teach the ignorant, to giue knowledge and wisdome vnto the simple, & to giue gifts of prophecie vnto his ministers, that they may teach his people. Therefore, I say againe, let such as be ignorant vse the meanes diligently, and God will giue the blessing. Thirdly, whereas it is thought to be a thing not possible, to furnish a whole Church with preaching ministers, it seemes to be otherwise. For wherefore did Christ ascend to heauen? was it not to giue gifts vnto his Church? what, is Christs hand now shortned? vndoubtedly we may resolue our selues, that Christ bestowed gifts sufficient vpon men in the Church: but it is for our sinnes that they are not imploied. The fountaines of learning the Vniuersities, though they are not dammed vp, yet they streame not abroad as they might. Many there be in them indued with worthie gifts for the building of the Church, but the couetousnes of men hindereth the comfortable entrance which otherwise might be. Lastly, seeing Christ ascended to giue gifts needefull for his Church, as the gift of teaching, the gift of prophecie, the gift of tongues, of wisdome, and knowledge, the dutie of euery man is, especially of those which liue in the schooles of learning, to labour by all meanes to increase, cherish, and preserue their gifts, and as Paul exhorteth Timothie,2. Ti [...]. [...] [...] [...]. to stirre vp the gift of God, that is, as men preserue the fire by blowing it, so by our diligence we must kindle and reuiue the gifts and graces of God bestowed on vs. Christ hath done his part, and there is nothing required but our paines and fidelitie.
The third benefit that comes by Christs ascension is, that he ascended to prepare a place for all that should beleeue in him: In my fathers house (saith Christ) are many dwelling places, if it were not so, I would haue told you. I goe to prepare a place for you. Ioh. 14.2. For by the sinne of Adam our entrance into heauen was taken away.Gen. [...]. [...]4. If Adam by his fall did exclude himselfe from the earthly paradise, then how much more did he exclude himselfe from heauen? And the [...]efore all mankind sinning in him, was likewise depriued of heauen. The people of Israel beeing in woe and miserie, cried out that they had sinned, and therefore the Lord had couered himselfe with a cloud, that their praiers could not passe through.Lam. 3.44. And Esai saith, that our sinnes are a wall betwixt God and vs. And S. Iohn, that no vncleane thing must enter into the heauenly Ierusalem.Rev. 22. [...]. Now seeing we haue shut our selues out of heauen by our sinnes, it was requi [...]ite that Christ Iesus our Sauiour should goe before vs to prepare a place, and to make readie a way for vs. For he is king ouer all, he hath the keies of heauen, he openeth and no man shutteth: & therfore it is in his power to l [...]t vs in, though we haue shut our selues out. But some may say, if this be the ende of his ascension to prepare a place in heauen; then belike such as died before [...] [Page] [...] [Page] [Page 400] the comming of Christ were not in heauen. Ans. As there are two degrees of glorie, one incomplete and the other complete or perfect, (for the faithfull departed are in glorie but in part, and there remaineth fulnesse of glory for them at the day of iudgement, when soule and bodie shall be both glorified together:) so answerably there are two degrees of preparation of places in heauen. The places of glorie were in part prepared for the faithfull from the beginning of the world, but the full preparation is made by Christs ascension. And of this last preparation is the place of Iohn to be vnderstood.
The vse of this doctrine is very profitable. First it ouerthroweth the fond doctrine of the church of Rome, which teacheth that Christ by his death did merit our iustification, and that we beeing once iustified doe further merit saluation, and purchase for our selues a place in heauen. But this is as it were to make a partition betweene Christ and vs in the worke of our redemption, whereas in truth not onely the beginning and continuance of our saluation, but also the accomplishment thereof in our vocation, iustification, sanctification, glorification, is wholly and onely to be ascribed to the meere merit of Christ: and therefore hauing redeemed vs on earth, he also ascends to prepare a place in heauen for vs. Secondly, this serueth to condemne the fearefull, lamentable, and desperate securitie of these our daies. Great is the loue of Christ in that he was content to suffer the pangs of hell to bring vs out of hell: and withall to goe to heauen to prepare a place for vs there: and yet who is it that careth for this place, or maketh any account therof? who forsaketh this world, & seekes vnto Christ for it? And further, least any mā should say, alas, I know not the way: therfore Christ before he ascended, made a new & liuing way with his own blood, as the Apostle speaketh. And to take away all excuses frō men, he hath set markes and bounds in this way, and hath placed guides in it, namely his ministers, to shew all the passengers a straight and readie course into the kingdome of heauen. And though Christ haue done all this for vs, yet the blindnes and securitie of men is such, that none almost walketh in this way, nor careth to come into this mansion place; but in stead of this, they walke in by waies, according to the lusts of their owne flesh. When they are commanded to goe eastward to Ierusalem, they turne westward an other way: when they are commanded to goe on forward to heauen, they turne againe backeward, and goe straight to hell. Men runne on all the daies of their liues in the broad way that leadeth to destruction, and neuer so much as once make inquirie for a resting place in heauen; but when the houre of death commeth, then they call for the guide; whereas all their liues before, they haue runne out of the way many thousand miles: but then, alas, it is too late, vnlesse it be the vnspeakable mercie of God. For they haue wandered so farre astray, that in so short a space they cannot be able to come into the right way againe. Yet generally this is the state of most among vs, whose securitie is so much the more grieuous and fearefull, because Christ hath done all that heart can wish. There is nothing else required, but onely that by his grace we should walke in the way. There was neuer any that knew the state of the people in these daies, but he will graunt, that this is most true which I say. Besides, as by this, we are brought to a sight of the desperate securitie of this age: so we may further [Page 403] learne our owne duties. Is Christ gone to heauen before hand to prepare a place for thee, then practise that which Paul teacheth:Phil. 3.10. Haue thy [...]. conuersation in heauen. The words which he vseth are verie significant, and the meaning of them is: Ye are free-denizens of the citie of God, and therefore as freemen in Gods house, let all your cares and studies, all your affaires and doings bee in heauen. In the world if a man make purchase of an house, his heart is alwaies there: there he pulls down and builds againe: there he makes him orchards & gardens: there he meanes to liue and die. Christ Iesus hath bought the kingdome of heauen for vs (the most blessed purchasse that euer was) and hath paid the dearest price for it that euer was paide, euen his own pretious blood: and in this citie he hath prepared for vs a dwelling place, and made vs freedenizens of it: therefore all our ioy, and all our affaires ought to be there. It will be said, howe shall a man vpon earth haue his conuersation in heauen. Ans. We must conuerse in heauen, not in bodie but in heart: and therfore, though our bodies be on earth, yet our hearts, ioy, and comfort, and all our meditation must be in heauen. Thus must wee behaue our selues, like good freemen in Gods house. It must be far from vs, to haue our ioy and our hearts set on the things of this world.
Thirdly, the consideration of this; that Christ Iesus hath prepared a place for vs in heauen, & also hath trained the way with his owne blood, must make euerie one of vs to striue to enter in at the straight gate, Luk. 13.24. as our Sauiour Christ counselleth vs: and that as wrastlers doe, which striue for life and death. Within this gate is a dwelling place of happines readie for vs. If a man were assured that there were made for him a great purchasse in Spaine or Turkie, so as if he would but come thither, hee might inioy it; would he not aduenture the daungers of the sea, and of his enemies also, if neede were, that he might come to his owne? Wel, behold Christ Iesus hath made a purchase for vs in heauen, & there is nothing required of vs, but that we wil come & enioy it. Why then should men refuse any paines, or feare in the way? nay we must striue to get in. It may be, we shall be pinched in the entrance, for the gate is both strait and lowe, and we must be faine to leaue our wealth behind vs, and the pleasures of this life; & enter we must, though we should be constrained to leaue our flesh behinde vs. For the purchase that is made is worth tenne thousand worldes. And besides, if we loose it by fainting in the way, our purchase shall be the blacknesse of darkenes for euer with the deuill and all his angels: who therefore would not striue, though he lost his life in the gate? The vrging of this point is needefull in these daies. There is striuing enough for worldly preferment, but a man almost may go alone in the straight way that leadeth to heauen, he shall haue none to beare him company. And where are they that striue to enter in? where is the violence offered to the kingdome of heauen? where bee the violent which should take it to themselues as in the daies of Iohn Baptist.
Fourthly, if Christ haue prepared a place for vs in heauen, then we are in this world as pilgrimes and straungers, and therefore must learne the counsell of Saint Peter: As straungers and pilstrimes abstaine from fleshly lusts, which fight against the soule. He that doth esteeme himselfe as pilgrime, is not to intangle [Page 404] himselfe with the affaires of this worlde, nor put in practise the behauiour thereof, but to behaue himselfe as a freeman of heauen, as straungers vse to liue in forraine countries, according to the fashion of their owne. And therefore in thought, word, and deede, in life and conuersation, hee must so carrie himselfe, as thereby he may appeare to al the world of what countrie he is. An ancient diuine speaking of such as had curled and embrodered haire,Tertul. li [...]. de habit mul. biddeth them consider, whether they must goe to heauen with such haire or no: and wheras they adorned themselues with winckles made of other womens haire, he askes them whether it may not be the haire of a damned person or no. If it may be, he further demandeth howe it may beseeme them to weare it which professe themselues to be the sonnes and daughters of God. The like may be said of all other sinnes: they that be of Gods house must behaue themselues as freemen there. And when God hath made vs free, it doth not beseeme vs to make our selues bondmen of sinne and Satan and of this world.
Fifthly, seeing Christ went to heauen to prepare a place for all that beleeue in him, here is a good dutie for parents. Many of them are very carefull to preferre their children to great places and noble mens houses, and they are not to be blamed therefore: but if they would indeede be good parents to their children, they should first endeauour themselues to get roomes for them in heauen: they that doe this, are good parents indeede. Some will say, howe shall we get this preferment for them? Ans. God hath two houses, his Church, and the kingdome of heauen. The church is his house of grace, heauen is his house of glorie. Nowe if thou wouldst bring thy child to a place in the house of glorie, then thou art first of all to get him a place in the house of grace: bringing him vp so in the feare of God, that both in life and conuersation he may shew himselfe to be a member of the Church: and then assure thy selfe, that after this life, he shall be remooued to the second house of God, which is the house of glorie, and there be freeman for euer in the kingdome of heauen. And if thou shalt thus prouide for thy childe, thou shalt not leaue him as an orphan when thou diest, but he shall haue God for his father and Christ for his brother, and the holy Ghost his comforter. And therefore first of all and aboue all, remember to make thy child a member of Gods Church. Let the example of Dauid excite all parents hereunto:Ps [...]l. 8.3.10. I had rather (saith he) be a dore keeper in the hou [...]e of God, then to dwell in the tabernacles of wickednesse. For a day in thy courts is better then a thousand [...]lse where.
Lastly, hence we may finde remed [...]e against the tediousnes of sicknes and feare of death. Thou which fearest death, remember that Christ is gone to heuen to prepare a place for thy bodie, where it must be glorified and liue for euer with the blessed Trinitie and all the Saints and angels, though for a while it lie dead and rot in the graue. Remember this also, thou which continuest in any lingring sicknesse, Christ Iesus hath prepared a place for thee, wherein thou shalt rest in ioy and blisse without all paine or faintnes.
The fourth benefit is, that Christ ascended vp to heauen to send the comforter vnto his Church. This was a speciall ende of his ascension, as appeares by Christs owne wordes:Ioh. 16.7. It is (saith he) expedient that I goe away, for if I goe not; the Comforter will not come, but if I depart I will sende him vnto you. And againe;Io [...]. 14.16. I will pray vnto the Father, and he shall giue you another comforter, which shall abide [Page 405] with you for euer, euen the spirit of trueth. But some wil say, howe can Christ send his spirit vnto his Church, for the person sending and the person sent are vnequall; whereas all three persons in trinitie are equall, none greater or lesser then another, none inferiour or superiour to other. Ans. It is true indeede: but we must knowe, that the action of sending in the Trinitie makes not the persons vnequall, but onely shewes a distinction and order among equalls. The father sends the sonne, the father and the sonne both send the Holy Ghost: yet the father is not aboue the sonne, neither the father or the sonne aboue the holy Ghost, but all are equall in degree, though in regarde of order one is before another: and it standeth with reason. For two men that are equall in degree, may vpon mutuall consent one send another. But it may be further demanded, howe the holy Ghost can be sent which is euery where? Ans. The Holy Ghost indeed is euery where, therefore he is sent not so much in regard of the presence of his essence or substance, as of his operation whereby he renueth & guideth the members of Christ. Nowe then, this beeing so, here first we haue occasion to consider the miserie of the world. When a man is troubled in his minde (as no vngodly man, but sometime he feeleth the terrour of conscience for his sinnes) then hee labours to remooue it by merie company and pleasant bookes, whereas Christ at his ascension sent his holy spirit to bee the comforter of his Church: and therefore when wee are troubled in conscience for our sinnes, we should not seeke ease by such slender meanes, but rather seeke for the helpe and comfort of the holy ghost, and labour to haue our sinnes washed away and our hearts purified and clensed by the bloode of Christ. As for wine and mirth and such like meanes of comfort, neither at the day of death, nor at the day of iudgement shall they stand vs in stead, or bee able to comfort vs. Againe, when crosses and calamities fall, the counsell of the minister is not sought for, but the helpe of such as are called cunning men and cunning women is, that is, of charmers, inchanters, and figure-casters: a badde practise. Christ at his ascension sent his holy spirit vnto his Church and people, to be their guide and comforter in their calamities and miseries: and therfore when any man is in distresse, he should haue recourse to the right meanes of comfort, namly the word and Sacraments, and there he should find the assistance of the holy Ghost. Thus the prophet Isai informeth the Iewes: when they shall say vnto you: inquire at them which haue a spirit of diuination, and at the southsayers which whisper and murmure:Esa. 8.19. Should not a people inquire at their God from the liuing to the dead? to the lawe and to the testimonie. Rebecca,Gen. 25.22. when the two twinnes stroue in her wombe, what did shee? the text saith, shee sent to aske the Lord. Yet commonly the men of these daies leaue God & seeke to the instruments of the deuill. To goe yet further, god vseth for sundrie causes most of all to afflict his dearest children. Iudgement, saith Peter,2 Pet. 4.17. Luk. 13.16. beginnes at Gods house. S. Luke saith, that a certaine woman was bound of Satan eighteene yeeres, but what was shee? a daughter of Abraham, that is, a child of God. When the like condition shall befall any of vs, let vs remember the ende why Christ ascended vp to heauen: and pray vnto God that he will giue vs his spirit, that thereby we may be eased and deliuered, or else inabled to perseuere & continue in patience: and this is the true way and meanes to lighten & ease the [Page 406] burden of all afflictions. And for this cause Paul praieth that the Colossians might be strengthened with all might, through his glorious power vnto all patience and long suffering with ioyfulnesse. Col. 1.10. For to whomesoeuer God giueth grace to beleeue, to them also he giues power to suffer affliction by the inward worke of his spirit. Secondly, if Christ haue sent vnto his church the holy spirit to be our comforter, our dutie is, to prepare our bodies and soules to bee fitte temples and houses for so worthie a guest. If a man were certified that a prince would come to his house, he would dresse it vp and haue all things in as good order as might bee: and shall not wee much more endeauour to purifie and clense our soules and bodies from all sinne, that they may be fitte temples for the entertainment of the Holy Ghost whome Christ Iesus hath sent to be our comforter. The Shunamite was carefull to entertaine the man of God Elisha, for shee said to her husband, [...]. King. 4.10. Let vs make him a little chamber, I pray thee, with walls, and let vs set him there a bed and a stoole, a table and a candlesticke. Nowe howe much more carefull ought we to be to entertaine God himselfe, who is content to come and dwell with vs: and therefore we must adorne our bodies and soules with grace, that he may lodge, and suppe, and dine with vs, as hee hath promised; but on the contrarie, if wee defile our bodies with sinne, wee banish the Holy Ghost out of our hearts, and inuite the deuill to come and dwell with vs. For the more a man defileth his bodie, the fitter and cleaner it is for him. And to cōclude this point, let vs remēber that saying, which is vsed of some, that Christ when he went hence gaue vs his pawne, namely his spirit, to assure vs, that he would come to vs againe, and also hee tooke with him our pawne,Tertul. namely his flesh, to assure vs further, that we should ascend vp to him.
Thus much for the benefits of Christs ascension: Nowe followe the duties whereunto we are mooued, and they are two. First, we must be here admonished, to renounce the vbiquitie and the errour of the reall and essentiall presence of the bodie of Christ in the Sacrament of the Lords supper; as flatly oppugning this article of Christs ascensiō into heauen. For it is flat against the nature of a true bodie to subsist in many places at once. Secondly, as the Apostles then did, when they sawe Christ ascending vp into heauen, so must wee doe also: while hee was present with them, they gaue him honour, but when they saw him ascending, they adored him with farre greater reuerence:Luk. 34.52. and so must we now for the same cause bowe the knees of our hearts vnto him.
Thus much of the second degree of the exaltation of Christ. Now followes the third in these words: And sitteth at the right hand of God the father almightie. In the handling whereof, we are first to shewe the meaning of the wordes: secondly the comforts and benefits that redound to Gods Church: thirdly, the duties that we are mooued vnto. For the meaning of the words: if we speak properly, God hath neither right hand nor left, neither can he be said to sit or stand; for God is not a bodie but a spirit: the words therefore containe a borrowed speech from earthly kings and potentates, whose manner and custome hath beene to place such persons at their right handes, whome they purposed to aduance to any speciall office or dignitie. So, King Salomon when his mother came to speake with him, [...] Ki [...]g. 2.19. rose vp from his throne, and met het, & caused a [Page 407] seate to be set at his owne right hand, and set her vpon it, in token, no doubt, of honour which he gaue vnto her. To the same purpose Dauid saith, Psal. 45.9. Vpon thy right hand did stand the Queene in a vesture of gold. And the sonnes of Zebedeus made suit to Christ,Math. 20. that one of them might sit at his right hand, and the other at his left in his kingdome. Now their request was to haue the two speciall and principall dignities of his kingdome. Thus we see it is manifest, that the sitting at the right hand of an earthly prince signifieth aduancement into authoritie and honour: and therfore the same phrase of speech applied to Christ signifieth two things. First, his full and manifest exaltation in dignitie, honour, and glorie: and in this sense it is saide,Phil. 2. [...] that to him is giuen a name that is aboue all names, that at the name of Iesus euery knee shall bowe. Secondly it signifieth his full and manifest exaltation into the authoritie and gouernment of his kingdome, which spreadeth it selfe ouer heauen and earth: So Dauid saith, The Lord said vnto my Lord, Psal. 110.1 [...] Sit thou at my right hand vntill I make thine enemies thy footstoole. Which place beeing alleadged by S. Paul repeating the words but changing the phrase, is thus set downe:1. Cor. 15.2 [...] He shall raigne till he haue put all his enemies vnder his feete. And to speake in briefe, the scope of the wordes is to shewe, that Christ God and man after his ascension is aduanced to such an estate in which he hath fulnesse of glorie, power, maiestie, and authoritie in the presence of his father and all the Saints and holy angels. Furthermore in the words three circumstances must be obserued. The first is the place where Christ is thus aduanced, noted in the former article, he ascended into heauen, and sits (namely in heauen) at the right hand of God. The place then where Christ Iesus in both his natures, as he is God and also man, doth rule in full glorie, power, and maiestie; is heauen it selfe. To which effect Paul saith,Eph. 1.20. God raised Christ from the dead, and put him at his right hand in the heauenly places. And in the Epistle to the Hebrewes it is saide,Heb. 1.3. He sitteth at the right hand of the maiestie in highest places. This [...]oint well considered, serues to discouer the ouersight of sundrie Diuines, which hold and teach, that to sit at the right hand of God, is to be euery where in all places, and not in heauen onely, that they might hereby lay a foundation for the vbiquitie of Christs manhood: which neuerthelesse the heauens must containe till the time that all things be restored. The second circumstance, is the time when Christ began to sit at the right hand of God the father, which is to be gathered by the order of the articles. For first Christ died and was buried, then he rose againe and ascended into heauen, and after his ascension he is said to sit at the right hand of his father. This order is also noted vnto vs by S. Paul:Rom. 8.24. Who shall condemne (saith he) it is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of God. And S. Marke saith, when Christ was risen againe he appeared to his disciples,Mark. 16.19. and after he had spoken vnto them he was receiued into heauen, and sate at the right hand of God. But it may be demanded how this can stand with truth, that Christ should not begin to sit at the right hand of his father before the ascension, considering he is one God with the father, and therfore an absolute and soueraigne King from all eternitie. Answ. As Christ is God or the Word of the father, he is coequall and coeternall with him in the regiment of his kingdome: and hath neither beginning, middle, or ending [Page 408] thereof; yet as Christ is God incarnate, and in one person God-man or Man-god, he began after his ascention and not before, to sit at the right hand of his father: & as S. Peter saith,Act. 2.36. was made Lord; partly because as he was God, he did then manifest himselfe to be that which indeede he was before, namely God and Lord of heauen and earth: and partly, because as he was man, he receiued dominion or Lordship from the father, which he had not before; & thereby was euen in his manhood exalted to be king of heauen and earth: and in this sense Christ saith of himselfe,Mat. [...]8.19. All power is giuen to me in heauen and earth. The third circumstance is concerning the person, at whose right hand Christ sits, noted in the words of the article of God the father Almightie; whereby is signified, that he receiues all the honour, power, & glorie of his kingdome from his father: as he, that is set at the right hand of a prince, receiues the honour & authoritie which he hath, from the prince. Nowe if it be alleadged, that by this meanes Christ shall be inferiour to his father, because he which receiueth honour of another is inferiour to him of whome he receiueth it: the answer is, that in Christ we must consider his person and his office: in respect of his person as he is the eternall sonne of God he is equall to the father, and is not here said to sit at his right hand: yet in respect of the o [...]fice which he beares, namely as he is mediatour, and as he is man, he is inferiour to the father, and receiues his kingdome from him. As he is God, he is our king and head, and hath no head more then the father: as he is mediatour, he is also our head, yet so as hee is vnder the father as beeing his head.1. Cor. 11.3. And we must not thinke it strange that one and the same thing should bee both equall and inferiour to another, diuers respects considered.
Nowe in that Christs placing at the right hand of his father argues inferioritie betweene the father & him, hence we learne that they are deceiued which from this article gather, that in the glorification of Christ there is a transfusion of the proprieties of the godhead, as omnipotencie, omniscience, omnipresence, &c. into his manhood. For this is to abolish all inferioritie and to make an equalitie betweene the creature and the creatour.
And whereas againe the word Almightie is repeated, it is done vpon special reason: because Christs sitting at the right hand of God doth presuppose omnipotencie. For in vaine were all power in heauen and earth giuen to him, vnlesse he were omnipotent as the father to execute the same. And therefore the song of the Elders was on this manner, Worthie is the Lamb that was killed to receiue power and riches, R [...]v. 5.12. and wisdome, and strength, and honour, and glory, and praise.
The benefits which redound vnto vs by Christs sitting at the right hand of God are two, one concernes his priesthood, the other his kingly office. The benefit rising from his priesthood is his Intercession for vs: for this is one of the endes why Christ is now exalted in glorie, and sits at the right hand of his father; namely to make request in the behalfe of all that come vnto him, as Paul saith,Rom 8.3 [...]. Christ is risen againe, and sitteth at the right hand of God, and maketh request for vs. Nowe that we may rightly vnderstand what his intercession is, wee are to consider these points. First to whome it is made: secondly, in what manner: thirdly, whether it be made by Christ alone or no: fourthly, what be the fruits [Page 409] and benefits thereof: fiftly, the duties whereunto wee are mooued thereby. For the first, Intercession is, to make suite, request, or intreaty in some ones behalfe to another: and this is done by Christ for vs vnto God,1. Tim. 2.5. as Paul saith, there is one God, and one mediatour betweene God and man, which is the man Christ Iesus. Here at the verie first ariseth a difficultie: for in euery intercession there be three parties: the person offended; the person offending; the intercessour, distinct from them both. Now if Christ the sonne of God, make intercession to God for man, then hee maketh intercession to himselfe, because he is true God, which cannot be: howe then shall Christ be mediatour? Ans. This point hath so troubled the Church of Rome, that for the resoluing of it, they haue deuised an errour, auouching that Christ is mediatour onely as he is man, not as he is God, which is vntrue. For as both natures doe concurre in the worke of satisfaction, so likewise they doe both concurre in the worke of intercession: and therefore a more meete and conuenient answere is this: Christ Iesus God-man in both natures, is directly our mediatour to the first person the father, as S. Iohn saith,1. Ioh. 2.1. If any man sinne, we haue an aduocate with the father, Iesus Christ the iust. And thus we haue three persons in the worke of intercession really distinguished. The partie offended is God the Father; the partie offending is man: & thirdly the intercessour distinct frō them both is Christ the secōd person in Trinitie. For howsoeuer in Godhead he & the Father be one, yet in person they are really distinguished, and hee is as it were in the middle betweene the father and vs: for the father is God and not man: wee that beleeue in Christ are men not God: Christ himselfe both man and God. It may be further replyed that this answere will not stand, because not onely the father is offended, but also the sonne and the holy Ghost: and therefore there must be a mediatour to them also. Answer. The intercession of Christ is directed to the father the first person immediately: nowe the Father, the Sonne, and the holy Ghost haue all one indiuisible essence, and by consequent one and the same will: whereupon the father beeing appeased by Christs intercession, the Sonne and the Holy Ghost are also appeased with him and in him. Thus then intercession is made to the whole trinitie, but yet immediately and directly to the first person and in him to the rest.
The second point to be considered, is the maner of his intercession vnto his father. We must not imagine, that Christ nowe in heauen kneeles downe on his knees, and vtters wordes, and puts vp a supplication for all the faithfull to God the father; for that is not beseeming the maiestie of him that sits at the right hand of God. But the manner of his intercession is thus to be conceiued. When one is to speake to an earthly prince in the behalfe of another; first of al he must come into the presence of the king, and secondly make his request: and both these, Christ performeth for vs vnto God. For the first, after his ascension he entred into heauen, where he did present vnto his father, first of all his owne person in two natures, and secondly the inualuable merits of his death and passion, in which he was well pleased. And we must further vnderstand, that as on the crosse he stood in our roome, so in heauē he now appears as a publike person in our stead, representing all the elect that shal beleeue in him, as the holy Ghost saith,Heb. 9.24. Christ Iesus ascended vp into heauen to appeare in [Page 410] the sight of God for vs. And for the second, Christ makes request for vs; in that he willeth according to both his natures, and desireth as he is man, that the father would accept his satisfaction in the behalfe of al that are giuen vnto him. And that he makes request on this manner I prooue it thus. Looke what was his request in our behalfe when he was here vpon earth, the same for substance it continues still in heauen: but here on earth the substance of his request was that he willed and desired that his father would be well pleased with vs for his merits, as appeares by his praier in S. Iohn, Father, Cap. 17. 24. I will that those which thou hast giuen me be with me euen where I am, that they may beholde my glorie which thou hast giuen me: for thou louedst me before the foūdatiō of the world. Therefore he still continues to make request for vs by willing and desiring that his father would accept his merits in our behalfe. If it be alleadged that Christ in this solemne praier vsed speech and prostration of his bodie, the answer is, that these actions were no essentiall parts of his praier. The prostrating of his bodie serued onely as a token of submission to God, as Christ was a creature: and the speech which he vsed, serued onely to vtter and expresse his request. Furthermore, a difference here must be marked between Christs passion and his intercession. The passion serues for the working and causing of a satisfaction to Gods iustice for vs; and it is, as it were, the tempering of the plaister: the intercession goes further: for it applies the satisfaction made, and laies the salue to the very sore. And therefore Christ makes request not onely for the elect generally, but for particular men, as Paul, Iames, Iohn, and that particularly, as he testifieth of himselfe, saying, I haue praied for thee Peter, that thy faith faile not. If any shall say, that Christs willing and desiring of a thing can not be a request or intercession, the answer is, that in vertue and efficacie it cou [...]teruailes all the praiers in the word. For whatsoeuer Christ willeth, the same also the father beeing well pleased with him, willeth; and therefore whatsoeuer Christ as a mediatour willeth for vs at the handes of his father, in effect or substance is a request or praier.
The third point is, that Christ alone and none with him makes intercession for vs. And this I prooue by induction of particulars. First of al this office appertaines not to the angels: They are indeede ministring spirits for the good of Gods chosen: they reioice when a sinner is conuerted; and when he dieth, they are readie to carrie his soule into Abrahams bosome: and God otherwhiles vseth them as messengers to reueale his will:Luk. [...]. [...]3. thus the Angel Gabriel brings a message to Zacharie the priest, that God had heard his praier: but it is not once said in all the scriptures, that they make intercession to God for vs. As for the Saints departed, they can not make intercession for vs, because they know not our particular estates here on earth, neither can they heare our requests. And therefore if we should pray to them to pray for vs, wee should substitute them into the roome of God, because we ascribe that to them which is proper to him, namely, the searching of the heart, and the knowledge of all things done vpon earth; though withall we should say, that they doe this not by themselues but of God. As for the faithful here on earth indeed they haue warrant yea commandement to pray one for another: yet can they not make intercession for vs. For first, he that makes interc [...]ssion must bring something [Page 411] of his owne that may be of value and price with God to procure the graunt of his request: secondly, he must doe it in his owne name: but the faithfull on earth make request to God one for another not in their owne names, nor for their owne merits, but in the name and for the merits of Christ. It is a prerogatiue belonging to Christ alone to make a request in his own name, and for his owne merits, wee therefore conclude that the worke of intercession is the sole worke of Christ God and man not belonging to any creature beside in heauen or in earth. And whereas the Papists can not content themselues with his intercession alone, as beeing most sufficient: it argues plainely, that they doubt either of his power or of his will: whereupon their praiers turne to sinne.Iam. 1.6.
The fruits and benefits of Christs intercession are these. First by meanes of it wee are assured, that those which are repentant sinners shall stand and appeare righteous before God for euer: at what time soeuer Christ, beeing now in heauen, and there presenting himselfe and his merits before his father, shewes himselfe desirous and willing, and they whosoeuer they are being sinners, should be accepted of God for the same, euen then immediately at that very instant this his wil is done, and they are accepted as righteous before god indeede. When a man lookes vpon things directly through the aire, they appeare in their proper formes and colours as they are: but if they bee looked vpon through a greene glasse, they all appeare greene: so likewise if God behold vs as we are in our selues, we appeare as vile and damnable sinners: but if he looke vpon vs as we are presented before his throne in heauen, in the person of our Mediatour Christ Iesus, willing that we should be approoued for his merits: then we appeare without all spot and wrinkle before him. And this is the vse Paul makes hereof:Rom. [...]. [...]. It is God (saith he) that iustifieth: and the reason is rendred: For it is Christ that is dead, yea or rather which is risen againe, who is also at the right hand of God, and makes request for vs.
Secondly Christs intercession serues to preserue al repentant sinners in the estate of grace: that being once iustified and sanctified, they may so continue to the ende. For when any seruant of God is ouertaken by the corruption of his owne nature, and falls into any particular sinne, then Christs intercession is made as a blessed hand to apply the salue of his death to that particular sore. For he continually appeares before God, and shewes himselfe to be willing that God the father should accept his one only sacrifice for the daily and particular sinnes of this or that particular man: and this is done, that a man beeing iustified before God may not fall away quite from grace, but for euery particular sinne may be humbled and receiue pardon. If this were not so, our estate should be most miserable, considering that for euery sinne committed by vs after our repentance, we deserue to be cast out of the fauour of God.
Thirdly Christs intercession serueth to make our good works acceptable to God. For euen in the best workes that a man can doe, there are two wants. First they are good onely in part: secondly they are mingled with sinne. For as a man is partly spirit or grace and partly flesh: so are his works partly gratious and partly fleshly. And because grace is onely begun in this life, therefore all the workes of grace in this life are sinfull and imperfit. Now by Christs intercession [Page 412] his satisfaction is applied to our persons, and by consequent the defect of our workes is couered and remooued, and they are approued of God the father.Rev. 8.3. In a vision Saint Iohn saw an angel, standing before the altar with a golden censer full of sweete odours to offer vp with the praiers of the Saints vpon the same. And this signifies, that Christ presents our workes before the throne of God, and by his intercession sanctifies them, that they may be acceptable to God. And therefore we must remember that when we doe any thing that is accepted of God, it is not for our sakes, but by reason of the value and vigour of Christ his merit.
Fourthly the intercession of Christ made in heauen, breedeth and causeth in the hearts of men vpon earth that beleeue another intercession of the spirit, as Paul saith,Rom. 8.26. He giueth vs his spirit, which helpeth our infirmities and maketh request for vs with sighes which can not be expressed, but he which searcheth the hearts knoweth what is the meaning of the spirit, for he maketh request for the Saints according to the will of God. Now the spirit is said to make request, in that it stirres and mooues euery contrite heart to pray with sighes and grones vnspeakable to God for things needfull: and this grace is a fruit deriued from the intercession of Christ in heauen by the operation of the spirit. For as the Sunne though the bodie of it abide in the heauens, yet the beames of it descend to vs that are on earth. So the intercession of Christ made in heauen is tied as it were to his person alone, yet the grones and desires of the touched heart, as the beames thereof are here on earth among the faithfull. And therefore if we desire to know whether Christ make intercession for vs or no, we neede not to ascend vp into the heauens to learne the truth: but we must descend into our owne hearts and looke whether Christ haue giuen vs his spirit, which makes vs crie vnto God & make request to him with grones & sighes that can not be expressed: and if we finde this in our hearts, it is an euident and infallible signe that Christ continually makes intercession for vs in heauen. He that would know whether the Sunne shine in the firmament, must not clime vp into the cloudes to looke, but search for the beames thereof vpon the earth: which when he sees, he may conclude, that the sunne shines in the firmament. And if we would know whether Christ in heauen makes intercession for vs, let vs ransacke our owne consciences, and there make search whether we feele the spirit of Christ crying in vs, Abba, Father. As for those that neuer feele this worke of Gods spirit in them, their case is miserable, whatsoeuer they be. For Christ as yet makes no intercession for them, considering these two alwaies go togither; his intercession in heauen, and the worke of his spirit in the hearts of men, moouing them to bewaile their owne sinnes with sighes and grones that cannot be expressed, and to crie and to pray vnto God for grace: and therfore all such, whether they be yong or old, that neuer could pray but mumble vp a few words for fashions sake, can not assure themselues to haue any part in Christs intercession in heauen.
The duties to be learned hence are these. First, whereas Christ makes intercession for vs, it teacheth all men to be most carefull to loue and like this blessed Mediatour, and to be readie and willing to become his seruants and disciples, and that not for forme and fashion sake onely, but in all truth and sinceritie [Page 413] of heart. For he ascended to heauen, and there sits at the right hand of his father to make request for vs, that we might be deliuered from hell and come to eternall life. Wicked Haman procured letters from king Ahashuerosh, for the destruction of all the Iewes, men, women, and children in his dominions: this done, Hester the Queene makes request to the king that her people might be saued, and the letters of Haman reuoked; shee obtaines her request and freedome was giuen, and contrarie letters of ioyfull deliuerance were sent in post hast to all prouinces where the Iewes were. Whereupon arose a wonderfull ioy and gladnes among the Iewes, and it is saide,Hest 8.1 [...]. that thereupon many of the people of the land became Iewes. Well now, behold a greater matter among vs then this: for there is the hand-writing of condemnation, the law; and therein the sentence of a double death, of bodie and soule, and Satan as wicked Haman accuseth vs, and seekes by all meanes our condemnation: but yet behold not any earthly Hester, but Christ Iesus the sonne of God is come downe from heauen, and hath taken away this hand-writing of condemnation, and cancelled it vpon the crosse, and is now ascended into heauen, and there sits at the right hand of his father, and makes request for vs: and in him his father is well pleased, and yeeldeth to his request in our behalfe. Now then what must we doe in this case? Surely, looke as the Persians became Iewes when they heard of their safetie, so we in life and conuersation must become Christians, turne to Christ, imbrace his doctrine, and practise the same vnfainedly. And we must not content our selues with a formall profession of religion, but search our owne hearts, and flie vnto Christ for the pardon of our sinnes, and that earnestly as for life and death as the thiefe doth at the barre, when the iudge is giuing sentence against him. When we shall thus humble our selues, then Christ Iesus that sit at the right hand of God will plead our cause, and be our atturney vnto his father, and his father againe will accept of his request in our behalfe. Then shall we of Persians become Iewes, and of the children of this world become the sonnes of God. Secondly, when we pray to God, we must not doe as the blinde man doth, as it were, rush vpon God in praying to him without consideration had to the Mediatonr between vs and him, but we alwaies must direct our prayers to God in the name of Christ, for he is aduanced to power and glorie in heauen, that he might be a fit patrone for vs who might preferre and present our praiers to God the father,Ioh. 16.2 [...] that thereby they might be accepted and we might obtaine our request. So likewise we must giue thanks to God in the name of Christ: for in him and for his sake God doth bestow on vs his blessings.
Thus much of Christs intercession: the other benefit which concernes Christ kingly office is, that he sits at the right hand of his father for the administration of that speciall kingdome which is committed to him. I say speciall, because he is our king not onely by the right creation gouerning all things created togither with the father and the holy Ghost, but also more specially by the right of redemption in respect of another kingdome, not of this world, but eternall and spirituall respecting the very conscience of man. In the administration whereof he hath absolute power to commaund and forbidde, to condemne and absolue, and therefore hath the keyes of heauen and hell to open and shut; which power no creature beside no not the angels in heauen, [Page 414] can haue. For the better vnderstanding of this which I say, we are to consider, first the dealing of Christ toward his owne Church; secondly his dealing in respect of his enemies. And his dealing toward his owne Church stands in foure things. The first is the collecting or gathering of it: and this is a speciall end of his sitting at the right hand of his father. Christ said to his disciples, I haue chosen you out of this world: and the same may truly be saide of all the Elect, that Christ in his good time will gather them all to himselfe that they may be a peculiar people to God. And this action of his in collecting the Church, is nothing els but a translation of those whome he hath ordained to life euerlasting out of the kingdome of darknes, in which they haue serued sinne & Satan, into his own kingdom of grace, that they may be ruled & guided by him eternally. And this he doth two waies: first by the preaching of the word, for it is a powerfull outward meanes, whereby he singleth and forteth his owne seruants from the blind and wicked world, as Paul saith,Eph. 4.11. He gaue some to be Apostles, and some Prophets, and some Euangelists, and some pastours and teachers, for the gath [...]ring togither of Saints. And hence we learne two things. The first, that euery minister of Gods word, and euery one that intendeth to take vpon him that calling, must propound vnto himselfe principally this end, to single out man from man, and gather out of this world such as belong to the Church of Christ: and as Ieremie saith,Ier. 15.19. to separate the pretious from the vile. The second, that all those which will be good hearers of Gods word, must shew themselues so farre forth conformable vnto it, that it may gather them out of the world, and that it may worke a change in them, and make them the seruants of Christ: and if the preaching of the word doe not worke this good worke in our hearts, then the ende will be a separation from the presence of God. Christ when he came neere Ierusalem, and considered their rebellion whereby they refused to be gathered vnto him, wept ouer it, and saide,Math. 23.37. O Ierusalem, Ierusalem, thou which stonest the Prophets, and killest them that are sent vnto thee, How often would I haue gathered thy children togither, as the henne gathereth her chickens vnder her wings, and thou wouldest not. And by this he teacheth, that if the preaching of the word turne not vs to Christ, it turnes to our destruction.
The other meanes of gathering the Church, and that the more principall is, the inward operation of the spirit, whereby the minde is inlightened, the heart is mollified, and the whole man is conuerted to God. And this ordinarily is ioyned with the ministerie or preaching of the word, as appeares by the example of Lydia. Saint Luke saith,Act 16. God opened her heart to be attentiue to the doctrine of the Apostle. And by the example of Paul, when Christ saith, Saul, Saul, why persecutest thou me? at this very speech he is conuerted, and saide,Act. 9.6. Who art thou, Lord: what wilt thou that I doe? And this is manifest also by experience. There is nothing in the world more contrarie to the nature of man, then the preaching of the word: for it is the wisdome of God, to which the flesh is enimitie. Here then it may be demanded, how it can be in force to turne any man to God. Ans. The word preached is the scepter of Christs kingdome, which against the nature of man by the operation of the holy Ghost ioyned therewith, doth bend and bow the heart, will, and affections of man to the will of Christ.
[Page 415]The second worke of Christ is, after the Church is gathered, to guide it in the way to life euerlasting. He is the shepheard of his Church, which guideth his flocke in and out, and therefore Paul saith,Rom. 8.14. They that are Christs, are guided by his spirit. And by Esai the Lord saith, those his seruants which are turned from idolatrie, he will guide in the way,Esa 30 21. and their eares shall heare a voice behinde them, saying, This is the way, walke in it, when thou turnest to the right hand and to the left. Which voice is nothing els but the voice of the holy Ghost in the mouth of the ministers, directing them in the waies of God. The children of Israel were trauelling from Egypt to the land of Canaan full fourtie yeares, whereas they might haue gone the iourney in fourtie daies. Their way was through the wildernes of Arabia, their guides were a pillar of cloud by day, and a pillar of fire by night: the manner of their iourney was this: when the pillars mooued, they mooued; when the pillars stood still, they stood still: and so long as the pillars either mooued or stoode still, they likewise mooued or stood still. And by all this a further matter, namely the regiment of Christ ouer his Church, was signified. Euery one of vs are as passengers & trauailers, not to any earthly Canaan, but to the heauenly Ierusalem: and in this iourney we are to passe through the wild and desert wildernes of this world:Isa. 4.5. our guide is Christ himselfe, figured by the pillar of fire and the cloud: because by his word and spirit he sheweth vs how farre we may goe in euery action, and where we must stand, and he goes before vs as our guide to life euerlasting.
The third worke of Christ is, to exercise his Church vnto spirituall obedience by manifold troubles, crosses, temptations, and afflictions in this world, as earthly kings vse to traine and exercise their subiects. [...] When our Sauiour Christ was with his disciples in a shippe, there arose a great tempest vpon the sea, so as the shippe was almost couered with waues; but he was asleepe; and his disciples came & awoke him, saying, Saue vs master, we perish. Behold here a liuely picture of the dealing of Christ with his seruants in this life. His manner is to place them vpon the sea of this world, and to raise vp against the [...] bleake stormes and flaes of contrarie windes by their enemies, the flesh, the deuill, the world. And further in the middest of all these dangers he for his owne part maketh as though he lay asleepe for a time, that he may the better make triall of their patience, faith, and obedience. And the endes for which he vseth this spirituall exercise are these. The first to make all his subiects to humble themselues, and as it were to goe crooked and buckle vnder their offences committed against his maiestie in times past. Thus Iob after the Lord had long afflicted him, and laid his hand sore vpon him, saith,Iob 39 37. and 42.6. Behold I am vile: and againe, I abhorre my selfe and repent in dust and ashes. In the same manner we being his subiects and people, must looke to be exercised with temptations and afflictions which shall make vs bend and bow for our sinnes past, as the olde man goeth crooked and doubles to the earth by reason of age. The second, is to preuent sinnes in the time to come. A father when he sees his child too bold and venterous about fire and water; takes it and holds it ouer the fire or ouer the water, as though he would burne or drowne it, whereas his purpose indeede is nothing els but to preuent daunger in time to come. In like manner Christs subiects are bolde to sinne by nature, and therefore to preuent a mischiefe [Page 416] chiefe he doth exercise them with affliction, and seemes for a season as though he would quite forsake his Church, but his meaning is onely to preuent offences in times to come. The third ende is, to continue his subiects in obedience vnto his commandements: so the Lord saith, when he would bring his Church from idolatrie:Ose. [...]. [...]. Behold, I will stop thy way with thornes, & make an hedge, that shee shall not find her pathes. The holy Ghost here borrowes a comparison from beasts, which going in the way, see greene pastures, & desire to enter in, & therefore goe to the hedge, but feeling the sharpnes of the thornes dare not aduenture to go in. So Gods people like vnto wild beasts in respect of sinne, viewing the greene pastures of this world, which are the pleasures thereof, are greatly affected therewith: & if it were not for sharpnes of crosses & temptations, which are Gods spirituall hedge by which he keepeth thē in, they would range out of the way, and rush into sinne, as the horse into the battell.
The fourth and last worke of Christ in respect of his Church is, that he sits at the right hand of his father to defend the same against the rage of all enemies whatsoeuer they are: and this he doth two waies. First by giuing to his seruants sufficient strength to beare all the assaults of their enemies, the world, the flesh, and the deuill. For Paul saith, those to whome the Lord hath giuen the gift of faith,Phil. 1.29. to them also he hath giuen this gift to suffer afflictions. And the same Apostle also praieth for the Colossians,Col. 1 11. that they may be strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse. The euidence hereof we may most plainely see in the most constant deaths of the Martyrs of Christ, recorded both in the word of God, and in the Church histories. It is wonderfull to see their courage and constancie. For at such times as they haue beene brought to execution, they refused to be bound or chained, willingly suffering most cruel torments, without shrinking or feare; such courage and strength the Lord gaue them to withstand the violent rage of all their aduersaries.
Secondly, he defends his Church by limiting the power and rage of all enemies. And hence it is, that although the power of the Church of God on earth be weake and slender in it selfe, and contrariwise the power of the deuill exceeding great, yet can he not so much as touch the people of God. And he more preuailes by inward suggestions and temptations, then by outward violence. And if it were not that the power of Christ doth bridle his rage, there could be no aboad for the Church of Christ in this world.
Thus we haue seene what are the workes of Christ in gouerning his church: and we for our parts that professe our selues to be members thereof, must shew our selues to be so indeed, by an experience of these works of his in our owne hearts. And we must suffer him to gather vs vnder his owne wing, and to guide vs by his word and spirit, and we are to acquaint our selues with those spirituall exercises, whereby his good pleasure is to nurture vs to all obedience. Lastly, we must depend on his ayde and protection in all estates. And seeing we in this land, haue had peace and rest with the Gospell of Christ among vs a long time, by Gods especiall goodnesse, we must now after these daies of peace looke for daies of tribulation: we must not imagine that our ease and libertie will continue alwaies. For looke as the day and [Page 417] night doe one follow another; so likewise in the administration of the church here vpon earth, Christ suffereth a continuall intercourse betweene peace and persecution. Thus he hath done from the beginning hitherto, and we may resolue our selues that so it will continue till the end: and therefore it shall be good for vs in these daies of our peace, to prepare our selues for troubles and afflictions: and when troubles come; we must still remember the fourth worke of Christ in the gouernment of his church, namely that in all daungers he will defend vs against the rage of our enemies, as well by giuing vs power and strength to beare with patience and ioy whatsoeuer shall be laid vpon vs, as also bridle the rage of the world, the flesh, and the deuill, so as they shall not be able to exercise their power and malice to the full against vs.
Thus much of the dealing of Christ toward his owne Church and people. Now followeth the second point, namely his dealing toward his enemies; and here by enemies I vnderstand all creatures, but especially men, which, as they are by nature enemies to Christ and his kingdome, so they perseuere in the same enimitie vnto the end. Now his dealing towards them is, in his good time to worke their confusion, as he himselfe saith,Luk. 19.27. Those mine enemies that would not that I should raigne ouer them, bring them hither and slay them before me. And Dauid saith,Psal. 2.9. The Lord will bruise his enemies with a rodde of iron, and breake them in pieces like a potters vessell. And againe,and 110.1. I will make thine enemies thy footes [...]oole, As Iosuah dealt with the fiue Kings that were hidde in the caue;Ios. 10.24. he first makes a slaughter of their armies; then he brings them forth and makes the people to set their feete on their necks, and to hang them on fiue trees. So Christ deales with his enemies: he treads them vnder his feete, and maketh a slaughter not so much of their bodies as of their soules. And this the Church of God finds to be true by experience, as well as it finds the loue of Christ towards it selfe. Now he confounds his enemies two waies. The first is by hardnesse of heart, which ariseth when God withdraweth his grace from man, and leaueth him to himselfe, so as he goeth on forward from sinne to sinne, and neuer repenteth to the last gaspe. And we must esteeme of it as a most fearefull and terrible iudgement of God: for when the heart is possessed therewith, it becomes so flintie and rebellious, that a man will neuer rel [...]nt or turne to god. This is manifest in Pharao, for though God sent most grieuous plagues both vpon him and all the land of Egypt, yet would he not submit himselfe, saue onely for a fit, while the hand of God was vpon him: for after, he returned to the former obstinacie in which he continued till he was drowned in the sea. And this iudgement of God is the more fearefull; because when a man is in the midst of all his miserie, he feeles no miserie. And as in some kinde of sicknes a man may die languishing; so where hardnes of heart raignes wholly & finally, a man may descend to the pit of hell triumphing & re [...]oycing. And to come neere to our selues, it is to be feared least this iudgement of all iudgements be among vs in these our daies. For where is any [...]u [...]ning to God by repentance. Still men goe forward in sinne without remorse. We haue had the word preached among vs a long time, but it taketh no place in mens hearts. They are not softned with the hammer of Gods word: nay they are like the smiths stithy or anuil, which the more it is beat with the hānmar, the harder it is. [Page 418] But in the feare of God, let vs seeke to be changed, and take heede: the deceitfulnes of sinne is wonderfull. Let vs not be caried away with an ouerweening of our selues; a man may haue good gifts of God, as the gift of knowledge, the gift of prophecie, the gift of conceiuing a prayer (I say not of praying truly:) and hereupon thinke himselfe in good case; and yet for all this haue nothing but an impenitent and flintie heart. For this cause it standeth euery man vpon to looke vnto it, least this iudgement of God take hold on him. And that we may auoid the same, we must labour for two things: I. to feele the heauy burden of our sinnes, and be touched in conscience for them, euen as we are troubled in our bodies with the aches and paines thereof: this is a token of grace. II. We must labour to feele in our owne soules the want of Christ: we say indeede that we feele it, but it is a very great matter to haue an heart that doth open it selfe, and as it were gape after Christ, as the drie and thirstie land where no water is. Though we haue knowledge and learning neuer so much, and many other gifts of God, yet if we haue not broken hearts that feele the burden of our sinnes, and the want of Christ, and that we stand in neede of euery droppe of his bloode for the washing away of all these our sinnes, our case is miserable. And the rather we must preuent this hardnesse of heart, because Christ Iesus in heauen sits at the right hand of his father in full power and authoritie, to kill and confound all those that be his enemies, and will not submit themselues to beare his yoke.
The second way is, by finall desperation; I say, finall, because all kind of desperation is not euill. For when a man despaireth of himselfe and of his owne power in the matter of his saluation, it tends to his eternall comfort. But finall desperation is, when a man vtterly despaires of the pardon of his owne sinnes and of life euerlasting. Examples hereof we haue in Saul that slue himselfe, and in Achitophel and Iudas, that hanged themselues. This sinne is caused thus: So many sinnes as a man committeth without repentance, so many most bloodie wounds he giueth vnto his owne soule: and either in death or life God makes him feele the smart, and the huge waight of them all: whereby the soule sinkes downe into the gulfe of despaire without recouerie. God said to Cain, If thou doe amisse, sinne lyeth at [...]hy doore. Where he vseth a borrowed speech from wild beasts, who so long as they are sleeping stirre not; but beeing awaked, they flie in a mans face, and rend out his throat. In like maner the sinnes which thou committest, lie at the doore of thine heart, though thou feele them not: and if thou doe not preuent the danger by speedy repentance, God will make thee to feele them once before thou die, and raise vp such terrours in thy conscience, that thou shalt thinke thy selfe to be in hell before thou art in hell: and therefore it is good for euery man to take heede how he continues an enemie to Christ. The best course is to turne betime from our [...]innes, and become the friends of Christ, that so we may escape these fearefull iudgements.
And whereas Christ in this manner gouernes all things in heauen & earth, we are bound to performe vnto him three duties, reuerence, obedience, thankfulnes. For the first, Paul saith,P [...]il. 1.10. God hath exalted him and giuen him a name aboue all names, that at the name of Iesus (which name, is his exaltation in heauen [Page 419] in full power and glorie) should euery knee bowe. We dare not so much as speake of an earthly king vnreuerently, what reuerence then do we owe vnto Christ the king of heauen and earth? Dauids heart was touched in that he had cut off but the lap of Sauls garment, when he might haue slaine him,1. Sam. 24.6. because he was the Lords annointed. On then, howe much more ought our hearts to be touched, if we shall in the least measure dishonour Christ Iesus our Lord and king. Secōdly, we are here taught to performe obedience to him, & to do him all the homage we can. The master of the family in all his lawefull commandements must be obeyed: nowe the Church of Christ is a family, and we are members thereof: therefore we must yeeld obedience to him in all things: for all his commandements are iust. When Saul was chosen king ouer Israel,1. Sam. 10. [...]6. certaine men which feared God, whose hearts God had touched, followed him to Gibea and brought him presents, but the wicked despised him: the same is much more to be verified in vs toward Christ our Lord. Wee must haue our hearts touched with desire to performe obedience vnto him: if not, we are men of Belial that despise him. If this obedience were put in practise, the Gospel would haue better successe in the hearts of the people, and the Lords sabbath would be better kept, and men would beare greater loue both to God and to their neighbours then nowe they doe. The third dutie which we owe vnto him is thankfulnesse, for the endlesse care which he sheweth in the gouerning and preseruing of vs. When Dauid waxed olde, and had made Salomon his sonne king in his stead, al the people shouted and cried,1. King. 1.34. God saue king Salomon, God saue king Salomon, so as the earth rang againe. Shall the people of Israel thus reioice at the crowning of Salomon, and shall not we much more reioice when as Christ Iesus is placed in heauen at the right hand of his father, and hath the euerlasting scepter of his kingdome put into his hand? And we are to shewe this thankfulnesse vnto him by doing any thing in this world that may tend to his honour and glorie, though it be with the aduenture of our liues.2. Sam 25.15. 16. When Dauid desired to drinke of the water of the well of B [...]thlem, three of his mightie men went and brake into the hoast of the Philist [...]ms, and brought him water. Thus they ventured their liues for Dauids sake: and shall not we much more willingly venture our liues to doe Christ seruice in token of thankefulnesse for his continuall preseruing of vs?
Thus much of the highest degree of Christs exaltation in his kingeome: nowe followeth the last point to be beleeued concerning Christ in these wordes, From thence he shall come to iudge the quicke and the deade. And they containe a proofe or a particular declaration of the former article. For as on earth those that are set at the right hand of kings doe execute iustice in courts or assises [...]or the maintenance of the state & peace of the kingdome: so Christ Iesus sitting at the right hand of his father, that is, being made soueraigne Lord of all things both in heauen and earth, is to hold a court or assise, in which hee shall come to iudge both the quicke and the dead. Nowe in handling the last iudgement, we are to consider these points: I. whether there shall be a iudgement or not? II. the time of it. III. the signes thereof. IV. the manner of it. V. the vse which is to be made thereof. Of these in order. For the first point, whether there shall be a iudgement or not? the question is needefull: for as Saint [Page 420] Peter saith, [...]. Pet [...]. There shall come in the last daies mockers, which shall walke after their lusts, and say, Where is the promise of his comming? which daies are nowe. The answer to this question is set downe in this article, in which we professe that the comming of Christ to the last iudgement, is a point of religion specially to be helde and auouched. The reasons to prooue it, are principally two: first the testimonie of God himselfe in the bookes of the olde and newe testament, which affoard vnto vs plentifull proofes touching the last iudgement, so as he which will but lightly read the same, shall not neede to doubt thereof. The second reason is taken frō the iustice and goodnes of God, the propertie wherof is, to punish wicked and vngodly men, and to honour and reward the godly: but in this world the godly man is most of all in miserie, (for iudgement beginneth at Gods house,) and the vngodly haue their hearts ease. W [...]cked Diues hath the world at will, but poore Lazarus is hunger bitten, full of sores, and miserable euery way. This beeing so, it remaineth, that after this life, ther [...] must needes be a iudgement and a second comming of Christ, when the godly must receiue fulnesse of ioy and glorie, and the vngodly fulnesse of woe & miserie. This second reason may stoppe the mouthes of all gainesayers in the world whatsoeuer. But it may be obiected, that the whole world stands either of beleeuers or vnbeleeuers, and that there is no last iudgement for either of these: for the beleeuer, as Christ saith, hath euerlasting life, and shall not come into iudgement; and the vnbeleeuer is condemned alreadie, Ioh. 5.24. Iob. 3.18. and therefore needeth no further iudgement. Ans. Where it is said, he that beleeueth shall not come into iudgement, it must bee vnderstood of the iudgement of condemnation, and not the iudgement of absolution; and he that beleeueth not is condemned alreadie in effect and substance three waies: I. in the counsell of God, who did foresee and appoint his condemnation, as it is a punishment of sinne, and an execution of his iustice. II. in the word of God, where he hath his condemnation set downe. III. he is condemned in his own conscience: for euery vngodly mans conscience is a iudge vnto himselfe, which doth euery houre condemne him, and it is a forerunner of the last iudgement. And notwithstanding all this, there may remaine a second iudgement, which is a manifestation and finishing of that which was begunne in this worlde: and therefore the meaning of that place is this; hee that beleeueth not is alreadie iudged in part, but so as the full manifestation thereof, shall be at the second comming of Christ.
The second circumstance, is the time of his iudgement: in handling whereof first let vs see what is the iudgement of men, secondly what is the trueth. For the first, two opinions touching this time take place. The first is, that the second comming of Christ shall be about sixe thousand yeares from the beginning of the worlde, and that for the Elects sake some of these daies must be shortned: and nowe since the beginning of the worlde, are passed fiue thousand & almost sixe hundred yeares so as there remaines but foure hundred. The groundes of this opinion are these. First the testimonie of Elias, two thousand yeares before the lawe: two thousand yeares vnder the lawe: and two thousand yeares vnder Christ. And for the elects sake some of these yeares shall be shortened. Answer. This was not the sentence of Elias the Thisbite, but of another. [Page 421] Elias which was a Iewe no prophet. And wheras he saith: two thousand yeres before the lawe: and two thousand yeares vnder the lawe, he faileth. From the giuing of the law to the comming of Christ, was about one thousand and fiue hundred yeares [...] and from the lawe to the creation aboue two thousand. Now if Elias cannot set downe a iust number for the time past, which a meane man many do, what shal we think that he can do for the time to come? And if he deceiue vs in that which is more easie to find, how shal we trust him in things that be harder? The secōd reason is this: How long god was in creating the world, so long he shall be in gouerning the same; but he was sixe daies in creating the worlde, and in the seuenth he rested, and so proportionally hee shall bee sixe thousand yeares in gouerning the world; euery daie answering to a thousand yeares, as Peter saith: A thousand yeares are but as one day with God, and then shall the end bee. Ans. This reason likewise hath no ground in Gods word: as for that place of Peter, the meaning is, that innumerable yeares are but as a short time with God:A certen nu [...] ber put for an vncerten. and we may as well say, two thousand or tenne thousand yeares are but as one daie with God. For Peter meant not to speake any thing distinctly of a thousand yeares, but of a long time. Thirdly it is alleadged, that within sixe thousand yeares from the creation of the world, shall appeare in the heauens straunge coniunctions, and positions of the starres, which signifie nothing els but the subuersion of the state of the world: nay, some haue noted that the ende thereof should haue beene in the yeare of our Lord, a thousand fiue hundred eightie eight: their writings are manifest: but we finde by experience that this opinion is false and friuolous, and their groundes be as friuolous. For no man can gather by the ordinarie course of the heauens, the extraordinarie change of the whole world.
The second opinion is, that the ende of the world shall be three yeares and an halfe after the reuealing of Antichrist. And it is gathered out of places in Daniel and the Reuelation, abused. Where a time and halfe a time signifie not three yeares and a halfe, but a short time. And therefore to take the wordes properly, is farre from the meaning of the holy Ghost. For marke, if the ende shall be three yeares and a halfe after the reuealing of Antichrist, then may any man knowe before hand the particular moneth wherein the ende of the world should be, which is not possible.
Nowe the trueth which may be auouched against all, is this, that no man can know or set down or coniecture the day, the weeke, the moneth, the yere, or 100 yeares. the age, wherin the second comming of Christ and the last day of iudgement shall be. For Christ himselfe saith,Math. 24. 36. of that daie and houre knoweth no man, no not the angels in heauen, but God onely may Christ himselfe as he is man knew it not. And when the disciples asked Christ at his ascension, whether he would restore the kingdome vnto Israel, he answered,Act. 1.7. It is not for you to knowe the times and seasons, which the father hath put in his owne power. And Paul saith,1. Thess. 5.2. Of the times and seasons, brethren, you haue no neede that I write vnto you. For you your selues knowe perfectly that the daie of the Lord shall come, euen as a thiefe in the night. Nowe wee knowe that a man that keepeth his house, can not coniecture or imagine when a thiefe will come: and therefore no man can set downe the particular time or age, when Christ shall come to iudgement. [Page 422] This must we hold steadfastly, and if we read the contrarie in the writings of men, we are not to beleeue their sayings, but account of them as the deuices of men, which haue no ground in Gods word.
To come to the third point, namely the signes of the last iudgement, they are of two sorts: some goe before the comming of Christ, and some are ioyned with it. The signes that goe before, are in number seuen, recorded distinctly by the holy Ghost. The first, is the preaching of the Gospel through the whole world. So our Sauiour Christ saith,Math 24.14. this Gospell of the kingdome must bee preached through the whole world for a witnesse vnto all nations, and then shall the ende come. Which place must thus be vnderstood; not that the Gospell must be preached to the whole world at any one time, for that (as I take it) was neuer yet seene, neither shall be; but that it shall bee published distinctly and successiuely at seuerall times: and thus vnderstanding the words of Christ, if wee consider the time since the Apostles daies, wee shall finde this to be true, that the Gospel hath beene preached to all the world; and therefore this first signe of Christs comming is alreadie past and accomplished.
The second signe of his comming, is the reuealing of Antichrist, as Paul saith,1. Thess. 2.3. The daie of Christ shall not come before there be a departure first, and that mā of sinne he disclosed, euen the sonne of perdition, which is Antichrist. Concerning this signe, in the yeare of our Lord 602. Gregory the eight pope of Rome, auouched this solemnly as a manifest trueth, that whosoeuer did take to himselfe the name of Vniuersall Bishop, the same was Antichrist. Now fiue yeres after, Boniface succeeding him, was by Phocas and Emperour entituled, Vniuersall Bishop, pastour of the Catholike Church, in the yeare of our Lord 607. and of all Popes he was the first knowne Antichrist, and since him all his successours haue taken vnto thē the same title of Vniuersal and Catholike Bishop, whereby it doeth plainely appeare, that at Rome hath bin and is the Antichrist. And this signe is also past.
The third is, a generall departing of most men from the faith. For it is saide in the place before named, let no man deceiue you: for the day of Christ shall not come, except there be a departing first. [...]. The [...]s. 2 3. Generall departure hath bin in former ages. When Arius spread his heresie, it tooke such place that the whole worlde almost became an Arian. And during the space of 900. yeares from the time of Boniface, the popish heresie spread it selfe ouer the whole earth, and the faithfull seruants of God were but as an handfull of wheat in a mountaine of chaffe, which can scarse be discerned. This signe is in part already past, neuertheles it shall continue to the ende, because men shall continually depart from the faith. And the nearer the end of the world is, the more Satā rageth & seeks to bring mē into his kingdō. Therefore it standeth vs in hād to labour for the knowledge of true religiō, & hauing learned it, most hartily to loue the same.
The fourth signe is, a generall corruption in manners. This point the Apostle sets downe at large, saying, [...]. Tim. 3. [...]. Toward the latter daies shall come perilous times, wherein men shall be louers of themselues, couetous, boasters, proud, cursed speakers, disobedient to parents, vnthankefull, vnholy, and without naturall affection, truce-breakers, false accusers, intemperate, fierce, despisers of them which are good [...] traytours, headie, high minded, louers of pleasures more then louers of god, &c. This [Page 423] generall corruption in the manners of men, is noted by our Sauiour Christ, when he saith, When he commeth he shall scarse sinde faith vpon the earth. This signe hath bin in former ages, and is no doubt at this day in the world. For it is hard to finde a man that walketh iustly, soberly, and faithfully, doing the duties of his calling to God and man.
The fifth signe of Christs comming stands in terrible and grieuous calamities. For Christs disciples asking him a signe of his comming, and of the ende of the world, he saith,Math. 24.6,1 [...] There shall be warres and rumours of warres, nation shall rise against nation, and realme against realme: and there shall be pestilence and famine and earthquakes in diuers places, and men shall be at their wittes endes. These haue bin in former ages. In the first three hundred yeares after Christ, were tenne most fearefull persecutions: and since in Europe the Church of God hath bin wonderfully persecuted by the Antichrist of Rome in the hundred yeares last past.
The sixth signe is, an exceeding deadnes of heart, so as neither iudgements from heauen, nor the preaching of the word shall mooue the hearts of men. So Christ saith, It shall be in the comming of the sonne of man, as it was in the daies of Noe, and in the daies of Sodom:Luk. 17.26. they knew nothing till the flood came, and fire from heauen destroied them all. This signe vndoubtedly is manifest in these our daies, howsoeuer it hath beene also in former times. For where are any almost that are mooued with Gods iudgements, or touched at the preaching of the word, nay rather men harden their hearts, and become secure and careles. The small fruit that the word of God bringeth forth in the liues of men, shewes this to be most true.
The seauenth and last signe, set downe by the Apostle Paul is,Rom. 11.25. that there shall be a calling of the Iewes before the Lord come to iudgement: but of the time when this calling shall be, of the manner how, or the number of them that shall be called, there is no mention made of in the word of God. Now it is likely that this signe is yet to come.
These are the signes that goe before the comming of Christ, all which are almost past, and therefore the end can not be farre off. Now follows the signe that is ioyned with the comming of Christ, called the signe of the sonne of man. What this signe is, we finde not in the Scriptures. Some thinke it to be the signe of the crosse; but that is friuolous: some, the glorie and maiestie of Christ, which shall be made manifest in his appearance: which seemes to be otherwise by the very words of Christ.Math. 24 30. Then (saith he) shall appeare the signe of the sonne of man, &c. and then they shall see him come in the clouds of heauen with power and great glorie: where he distinguisheth the one from the other. But I rather coniecture it to be the burning of heauen and earth with fire, at the very instant of Christs comming, mentioned by Peter. We must not here dispute whence this fire shall come, or how it shall be kindled, for that the word of God hath concealed: and where God hath not a mouth to speake, there we must not haue an eare to heare.
The vses to be made hereof, are these. When S. Peter had set downe the change that shall be at the comming of Christ, and that heauen and earth must be purged with fire, he makes this vse thereof. Seeing all things must be dissolued, [Page 424] what manner of men ought we to be in holy conuersation and godlines? and the reason is good. For if heauen and earth must be changed and purged at Christs comming, then much more ought we to be chaunged, and to put off the old man of sinne, and to become newe creatures created after the image of God in righteousnesse and true holinesse. If the bruit creatures must be renued by fire, then much more are wee to labour that the heat of Gods spirit may burne vp sinne & corruption in vs, & so change vs that we may be ready for him against his comming: els heauen and earth it selfe shall stand in iudgement against vs to our condemnation. Secondly, the consideration of this, that the world shall be consumed with fire, teacheth vs moderation and sobrietie in the vse of Gods creatures, as in costly buildings, gorgeous attire, and such like. What madnes is this, to bestow all that we haue, on such things, as at the day of iudgement shal be consumed with fire. For looke whatsoeuer abuse shall come to Gods creatures by our follie, the same shall then be abolished. Thirdly we must consider that the cause why heauen and earth must be consumed with fire, is mans sin, by means wherof, they are made subiect to vanity & corruption. Here then we haue iust occasion to acknowledge the greatnes & wretchednes of our sinnes. If any of vs had but seene the Iewes leprosie, it would haue made vs to wonder: for the contagion thereof did infect not onely the whole man but his garments also that were about him, and sometime the walls of his house: but howesoeuer wee cannot see that leprosie among vs, yet we may see a worse. For the leprosie of our sinnes doth not onely infect our garments, and the things about vs, with our bodies; but euen the high heauens and the earth are stained with the contagion thereof, and are made subiect to vanitie and corruption: yea by sinne in vs the most glorious creatures in them, as the Sunne, Moone, and starres are become subiect to vanitie. Oh then, howe wretched is the heart of man, that makes no bones of sinne, which is the most noisome thing in all the world, the stinke whereof hath infected both heauen and earth. If we could consider this, wee would not be so slacke in humbling our selues for the same as we are. We can not abide to looke on a poore lazar full of blanes and sores: but if wee could see our sinns in their right colours, they would make vs seeme vnto our selues tenne thousand times more ougly then any lazar man can be; the contagion thereof is so great and noisome, that the very heauens which are many thousand miles distant from vs, are infected therewith. Yet here we are to knowe, that this fire shall not consume the substance of heauen and earth, but onely change the qualitie, & abolish the corruption which our sinnes haue brought vpon them.
The fourth point to be considered, is the manner of the last iudgement, in which we may obeserue two things: I. who shall be iudge: II. the proceeding of this iudge. The first is expressed in this article; From thence he shall come to iudge. He, that is, Christ Iesus the second person in Trinitie. For the father hath committed all iudgement vnto him. It is indeede an action common to all the three persons in trinitie, but yet the execution thereof appertaines vnto the sonne. The father indeed doth iudge the world, but yet by the sonne. But some may obiect, [...]. [...]9. 8. that the Apostles shall sit on twelue thrones and iudge the twelue tribes [Page 425] of Israel. And S. Paul saith,1. Cor. 6.2. The Saints shall iudge the world. Howe then is this true, that [...]hrist is the onely iudge of the worlde. Ans. The authoritie of iudgement and giuing sentence at the last day is proper to Christ alone, and doth not belong either to the Apostles or to the Saints: and they shall iudge at the last day onely as witnesses and approouers of Christs iudgement. At the great day of assise beside the iudge, the iustices on the bench are also in a manner iudges, not that they giue sentence, but because by their presence they approoue and witnesse the equitie of the sentence of the iudge: so the definitiue sentence doth belong to Christ: and the Apostles and Saints doe nothing but approoue [...] and beeing present giue assent to his righteous sentence.
The whole proceeding of the last iudgement may bee reduced to seuen points or heads. The first is the comming of the iudge in the cloudes. Here at the first may be demanded, why Christ holdes the last iudgement rather on earth then in heauen. Ans. He doth it for two causes. One, the creature to bee iudged hath sinned here vpon earth: and hee proceedes after the manner of earthly iudges, who holde their sessions and assises there where trespasses are commonly committed. The second, because the deuill & his angels are to be iudged, & it is a part of their punishment to be cast out of heauen. For no vnclean thing may come into this heauēly Ierusalē, & therfore they now remain in the lower parts of the world, and there must be iudged.Luk. 21.35. Furthermore, the second comming of Christ is sudden, as the comming of a thiefe in the night. He will come when the world thinketh not of him, as the snare doth on the bird. The consideration whereof must teach vs the same duties which our Sauiour Christ taught the men of his time. First he teacheth them what they must not doe: for he knowing all things knew also the disposition of mans heart, and therfore he saith, Take heede to your selues, least at any time your hearts be oppressed with surfetting and drunkennes, and the cares of this life, least that day come vpon you vnawares. For these sinnes benumme the heart, and steale away all grace. This exhortation in these our daies is most needefull. For mens hearts are like the smithes stithie, the more they are beaten with the hammar of Gods word, the harder they are. Secondly he teacheth them what they must doe: Watch therefore (saith he) and pray continually: that ye may be counted worthie to escape all these things that shall come to passe, and that ye may stand before the sonne of man. But you will say: how may we be found worthie to stand before Christ at that day? Ans. Doe but this one thing: for your liues past be humbled before God, and come vnto him by true, heartie, and vnfained repentance, be changed and become new creatures: pray vnto him earnestly for the pardon of your sinnes in Christ, and pray continually that God will turne your hearts from your old sinnes euery day more and more: and then come the last iudgement when it will, ye shall be found worthy to stand before Christ at his cōming. The repentant sinner is he, that shall find fauour in the sight of God at that day. The consideration hereof may mooue vs to chaunge our liues. Those which were neuer yet humbled for their sinnes, let them nowe beginne: and those which haue alreadie begunne, let them goe forwarde and continue. But the deuill will crie in the hearts of some men, that this exhortation is as yet needelesse: for the day of iudgement [Page 426] is not neere, because all the signes thereof are not yet passed. Ans. Suppose the day of iudgement be farre off, yet the day of thy death cannot be so: for the common saying is true, to day a man, to morrowe none. Nowe looke as death leaueth thee, so shall the day of iudgement finde thee. Impenitent Cain died long since, and yet the day of iudgement when it commeth, shall finde him impenitent still. The same thing may bee said of Saul, Achitophel, and Iudas. They died desperatly and impenitent, & the Lord shall finde them so at his comming. So will it be with thee, whatsoeuer thou art that repentest not. Death may come vpon thee, the next day or the next houre, therefore watch and pray. Prepare thy selfe against the day of death, that at the day of iudgement thou maist be found worthie to obtaine fauour in the sight of the Lord. Securitie doth ouerwhelme the worlde; but let vs for our parts learne to prepare our selues daily: for if the day of death doe leaue thee vnworthie, then the Lord Iesus at his comming shall finde thee vnworthie: and the deuill shall stand before thee and accuse thee, thy conscience shall condeme thee, and hell shall be readie to swallowe thee vp. If this admonition take no place in thy heart, then at the day of iudgement it shall stand against thee, and be a bill of inditement to thy further condemnation.
Math. [...]5.31.The second point followeth, that Christ after that he is come in the clouds shall sit in a throne of glorie, as the soueraigne iudge of heauen and earth, after the manner of earthly kings, who when they will shewe themselues vnto their subiects in maiestie, power, and glorie, vse to ascend into the thrones of their kingdomes, and there to shewe themselues and appeare in state vnto all the people. Nowe what this throne is, and howe Christ sits in the same, the scripture hath not reuealed, and therefore I will not stand to search. Yet here must we further marke, that this appearance of his in endlesse glorie and maiestie shall be most terrible and dreadfull to the vngodly, and therefore in Daniel his throne is saide to be like a flame of fire,Dan. 7. [...]. and at the very sight hereof men shall desire the mountaines to fall vpon them, and the hills to couer them.
The third point, is the citing of all men and of the angels before his maiestie in that day, there to answer for themselues. This citing shall be done by the voice of Christ, as he himselfe saith,Ioh. 5.23. In that day all that are in the graues shall heare his voi [...]e, & they shall come forth. And here we are to consider two things: I. the power of this voice: II. the ministerie whereby it shall be vttered. For the first, no doubt the power of this voice shall be vnspeakable, and therefore it is compared to a trumpet,Mat. 24.31. the lowdest and shrillest of all musicall instruments; and to the crie of the marriners,1. Thes. 4.6. whose manner hath beene in the doing of any busines with all their strength at one instant to make a common shout. And sensible experience shall manifest the force thereof. For it shall cause all the deade euen from the beginning of the world to rise againe, though they haue lien rotten in the earth many thousand yeares: and all vncleane spirits shall be forced and compelled, will they, nill they, to come before Christ; who shall be vnto them a most fearefull and terrible iudge, neither man nor angel shall be able to absent or hide himselfe; all without exception must appeare, as wel high as low, rich as poore: none sh [...]ll be able to withdrawe themselues, no not the mightie Monarches of the earth.
[Page 427]Furthermore, this voice shall bee vttered by angels. As in the Church Christ vseth men as his ministers by whome he speakes vnto his people:Mat [...]. 4.31. so at the last daie he shall vse the ministerie of Angels, whome he shall send foorth into the foure windes to gather his elect togither: and therefore it is likely that this voice shall be vttered by them. And by this which hath beene said, wee must be mooued to make conscience of all sinne. For there is no auoiding of this iudgement, we can not absent our selues, no excuse will serue the turne: euen the most rebellious of all creatures whether man or angel, shall be forced to appeare: and therefore it standes vs in hand, while we haue time in this life, to looke vnto our estates, and to practise the duties of christianitie, that when we shall be cited before his glorious maiestie at the last day, we may be cleared and absolued.
The fourth point is, the separation of the sheepe from the goates, the good from the badde;Math. 25.32. for when all the kinreds of the earth, and all vncleane spirits shall stand before Christ, sitting in the throne of his glorie: then as a good sheapheard he shall separate them one from another, the righteous from the wicked, and the elect from the reprobate. He which knoweth the hearts of all men, knoweth also howe to doe this, and he will doe it. This full and finall separation is reserued to Christ, and shall not be accomplished till the last day. For so it is in the parable,Math. 13.10. that the tares must grow with the wheate til haruest, and the reapers must separate them, and gather the wheate into the barne, but the tares must be burned with vnquenchable fire. By the consideration of this one point, we learne diuers things: I. that in the Church of God in this world, good and badde are mingled togither, elect and reprobate: and wee are not to imagine any perfection of the church of God vpon earth, as many haue dreamed, which when they could not finde, they haue therefore forsaken al assemblies. I confesse indeede that the preaching of the word is the Lords fanne, whereby he clenseth his Church in part, but yet the finishing of this worke shall not be before the last iudgement. For when the ministers of God haue done all that they can, yet shall the wicked be mingled with the godly. Therefore the Church is compared to a barne flore, where is both wheate & chaffe: and a corne fielde, where is both tares and good corne: and a draw net, wherin is both good fish and badde. Secondly, whereas this separation must not be before the ende of the world, hence wee learne the state of Gods Church in this life. It is like a flocke of sheepe mingled with goates, and therefore the condition of Gods people in this world, is to bee troubled many waies by those with whome they liue. For goates vse to strike the sheepe,Ezech. 34.18. to annoy their pasture, and to make their water muddie that they can not drinke of it: and therefore we must prepare our selues to beare all annoyances, crosses, and calamities that shall befall vs in this world by the wicked ones, among whome we liue. Thirdly, we are taught, that howesoeuer the goates and the sheepe be very like, and feede in one pasture, and lie in one folde all their life time: yet Christ can and will seuer them asunder at the last day. Therefore, considering as wee are borne of Adam wee haue the nature of the goate, yea of the wilde beast, and not of the sheepe; it standes vs in hand to lay aside our goatish conditions, and to take vnto vs the properties of the sheepe of Christ, which hee [Page 428] expresseth in these words,Ioh. 10. [...]7. My sheepe (saith he) heare my voice, I know them, and they follow me. And the properties are three; to know him, to be knowne of him, and to follow him, namely in obedience: and he that findes them all in himselfe, weareth the brand and marke of the true sheepe of Christ: but contrariwise they that make profession of Christ, and yet therewithall ioyne not obedience, howsoeuer the world may account of them, they are but goates and no sheepe. Let vs therefore with the knowledge of Christ ioyne obedience to his word, that when the day shall come that the goates must be separated from the sheepe, we may be found to be in the number of the true sheep of Christ. We may deceiue men both in life and death, and beare them in hand that we are sheepe, but when the iudgement shall come, we cannot deceiue Christ: he it is that formed vs, he knowes our hearts, and therefore can easily discerne what we are.
The fifth thing is the triall of euery mans particular cause, a point especially to be considered. For as at the barre of an earthly iudge, the malefactour is brought out of prison and set before the iudge, and there examined: euen so in that great day, shall euery man without exception be brought before the Lord, to be tried. But how shall this triall be made? Ans. By workes: as the Apostle saith, [...]. Cor. 5.10. We must all appeare before the iudgement seat of Christ, that euery man may receiue the things which are done in his bodie according to that he hath done, whether it be good or euill. And the reason is, because works are the outward signes of inward grace and godlinesse. And though we be iustified by faith alone without workes, yet may we be iudged both by faith and workes. For the last iudgement doth not serue to make men iust that are vniust, but only to manifest them to be iust indeed, which were iust before & in this life truly iustified. The consideration of this very point should mooue vs al to repent vs of our sinnes past and to reforme our selues throughout, and to be plentifull in all good works. And vndoubtedly if we seriously thinke vpon it, it will hold vs more straightly to all good duties, then if with the Papists, we held iustification by workes.
Furthermore, in this triall two things must be skanned: I. how all mens workes shall be made manifest: II. by what meanes they shall be examined. Of the manifestation of euery mans worke, S. Iohn speaketh,Rev. 10.12. And I saw (saith he) the dead both great and small stand before God, and the bookes were opened: and another booke was opened, which is the booke of life, and the dead were iudged of these things which were written in the bookes according to their workes. God is said to haue bookes not properly, but because all things are as certen and manifest to him, as if he had his Registers in heauen to keepe rolles and records of thē. His bookes are three; the booke of Prouidence, the booke of Iudgement, the booke of Life. The booke of his prouidence is the knowledge of all particular things past, present, to come. Of this the Psalmist speaketh,Psal. 136.16. Thine eyes did see me when I was without forme: for in thy booke were all things written which in continuance were fashioned, when there was none of them before. The booke of iudgement is that whereby he giues iudgement: and it is twofold. The first is Gods knowledge or prescience, in which all the affaires of mē, their thoughts, words, and deedes, are as certenly knowne and set downe, as if they were put [Page 429] in bookes of record. We may forget our sinnes, but God keepes them in a register; he knowes them euery one. The second booke is euery mans particular conscience, which also brings to remembrance and testifies what men haue done, and what they haue not done.Isa. 4.3. The booke of life is nothing else but the decree of Gods election, in which God hath set downe who be ordained to life eternall.
Now the opening of these bookes is a thing wherein the endles power of God shall most notably shew it self. For when we shall stand before the iudgement seat of Christ, he then knowing all things in his eternall counsell, shall reueale vnto euery man his owne particular sinnes, whether they were in thought, word, or deede, and then also by his mightie power he shall so touch mens consciences, that they shall afresh remember what they haue done. Now indeede, the wicked mans conscience is shut vp as a closed booke; but then it shall be so touched, and as it were opened, that he shall plainely see and remember all the particular offences which at any time he hath committed; and his very conscience shall be as good as a thousand witnesses: whereupon he shall accuse and vtterly condemne himselfe. The consideration of this ought to terrifie all those that liue in their sins: for howsoeuer they may hide & couer them from the world; yet at the last day, God will be sure to reueale them all.
Now after that mens workes are made manifest, they must further be tried whether they be good or euill. And that shall be done on this manner. They that neuer heard of Christ must be tried by the law of nature, which serues to make them inexcusable before God. As for those that liue in the Church, they shall be tried by the Law and the Gospel, as Paul saith,Rom. 2.12. As many as haue liued by the law, shall be iudged by the law. And againe,vers. 16. At the day of iudgement God shall iudge the secrets of our hearts according to his Gospell. And,Heb. 11.7. By faith Noah builded an arke, whereby he condemned the old world. If this be true, then we must in the feare of God heare his word preached and taught with all reuerence, & make conscience to profit by it. For otherwise in the day of iudgement when all our works shall be tried by it, the same word of God shall be a bill of inditement, and the fearefull sentence of condemnation against vs. Therefore let vs be humbled by the doctrine of the law, & willingly embrace the sweete promises of the Gospel: considering it is the onely touchstone, whereby all our words, thoughts, and works must be examined.
The sixth point in the proceeding of the last iudgement, is the giuing of sentence, which is twofold: the sentence of absolution, and the sentence of condemnation, both which are to be obserued diligētly, that we may receiue profit thereby. And first of all Christ shall begin his iudgement with the sentence of absolution; which shewes, that he is readie to shew mercie & slow to wrath. In this sentence we are to consider foure points: I. a calling of the Elect to the kingdome of heauen: II. the reason thereof: III. a replie of the Elect: IV. the answer of Christ to them againe. The calling of the Elect is set downe in these wordes,Math. 25.34. Come yee blessed of my father, inherit the kingdome prepared for you from the beginning of the world. And the words are to be obserued one by one. Come ye blessed] Though Christ nowe sit in glorie and maiestie in iudgement, yet he ceaseth not to shew his tender a [...]fection of loue vnto [Page 430] his chosen. And this ouerthroweth the opinion of the Church of Rome, which would haue vs rather to come vnto Christ by the intercession of saints, then by our selues immediatly, because he is now exalted in glorie and maiestie. But marke, when he was here on earth, he said, Come vnto me all ye that are heauie laden and I will ease you. And when he shall be most glorious in maiestie and power at the day of iudgement, he will then also say, Come ye blessed of my father: and therefore we may resolue our selues, that it is his will now, that we should come vnto him without any intercession of Saints. Ye blessed of my father] The Elect are here called the blessed of God, because their righteousnes, saluation, and all that they haue, springs of the meere blessing of God. Nothing therefore must be ascribed to the worke of man. Inherit] that is, receiue as your inheritance: therefore the kingdome of heauen is Gods meere gift. A father giueth no inheritance vnto his sonne of merit, but of his free gift: wherupon it followes, that no man can merit the kingdom of heauen by his works. The kingdome] that is, the eternall estate of glorie and happines in heauen: therefore in this life we must so vse this world, as though we vsed it not: all that we haue here is but vaine and transitorie: and all our studie and endeauour must be to come to the kingdome of heauen. Prepared] Here note the vnspeakable care of God for the faithful. Had he such care to prouide a kingdome for his children before they were? then we may assure our selues, he wil haue greater care ouer them now when they haue a beeing. For you] that is, for the elect and faithfull. Hence it appeares that there is no vniuersall election whereby (as some suppose) God decrees that all and euery man shall be saued. Indeede if he had said, Come ye blessed of my father inherit the kingdome prepared for all but receiued of you, it had bin something, but he saith onely, prepared for you: and therefore all were not chosen to saluation.
The reason of this calling, is taken from workes as from signes, in these words, For I was hungrie and ye gaue me meate, &c. When he saith, for I was hungrie, he meanes his poore and distressed members vpon earth: and thereby he signifies vnto vs that the miseries of his seruants are his owne miseries. Thus the Lord saith in Zacharie,Zach. 2.8. He which toucheth you, toucheth the apple of mine eye. And when Saul was going to persecute them in Damasco and else where that called on the name of Christ, he cried from heauen,Act. 9.4. Saul, Saul, why persecutest thou me? And this is a notable comfort to Gods Church and people, that they haue an high priest who is touched with the feeling of our infirmities:Heb 4.15. and if he account our miseries his owne miseries, then no doubt he will pitie our estate and make vs able to beare the worst. And ye gaue me meate] Here we note, that the principall works of men are those which are done to the poore members of Christ. We are indeede to helpe all, in as much as they are our very flesh and the creatures of God; but the rule of S. Paul must be remembred,Gal. 6.10. Doe good to all, but especially to those that are of the houshold of faith, Many are of mind that the best works are to build Churches and Monasteries, but Christ tells vs here, that the best worke of all is to releeue those that be the liuing members of his mysticall bodie.
The third point is the replie of the Saints to Christ againe, in these words, Lord, when saw we thee an hungred, and fedde thee? &c. They doe not denie that [Page 431] which Christ auouched, but doe, as I take it, standing before the tribunall seat of God, humble themselues, hauing still an after-consideration of the infirmities and offences of their liues past. Here note then, that it is a Satanicall practise for a man to bragge of workes and to stand vpon them in the matter of iustification before God. And we must rather doe as the Saints of God doe, abase our selues in regard of our sinnes past.
The last point is the answer of Christ to them againe, in these words, Verily, I say vnto you, in as much as ye did it to the least of those my brethren, you did it to me. A most notable sentence: and it serueth to teach vs, how we should behaue our selues in doing works of mercie, which are duties to be performed in this life. We are not to doe them of any sinister respect, as for praise of men or commoditie, but we must propound vnto our selues the partie to whome we doe any good, and in him looke on Christ, and so doe it, as vnto Christ and for Christs sake onely: and this is a good worke indeede. Christ saith,Mark. 10.41. Whosoeuer shall giue a cuppe of cold water to a disciple in the name of a disciple, shall not loose his reward. It is but a small gift, but yet the manner of doing it, namely in the name of a disciple, that is, in respect that he is a member of Christ, doth make it an excellent worke of mercie. It is a speciall marke of a child of God to shew mercie on a christian because he is a Christian. If any would know whether he be a christian or no, let him search himselfe, whether he loue a man, and can doe good vnto him, because he is a child of God, and a member of Christ. For this is a plaine argument, that he also is the child of God. Many can loue, because they are loued againe, but to loue for Christ his sake, is a worke of Christ in vs and a speciall gift of God.
The sentence of condemnation followes in the second place: and it containes foure points: I. the reiection of the vngodly: II. the reason of their reiection: III. the defence which the wicked make for themselues: lastly, the answer of Christ to them againe. The reiection of the wicked is vttered by a terrible sentence, Away from me ye cursed into hell fire. The vse hereof in generall is twofold. First it serues to awake and excite all men and women in the world whosoeuer they be that shall heare it, to looke vnto their owne estates. It is wonderfull to see what great securitie reigneth euery where in these our daies. Men goe on in sinne from day to day and from yeare to yeare without repentance, nothing at all fearing the sentence of condemnation at the last day; like vnto many which for the obtaining of other mens goods are neither by the feare of arraignment or imprisonment kept in good order. The occasions of securitie are twofold: I. the prosperitie of the wicked, who of all men liue most at ease without trouble, either in bodie or in minde. II. Gods patience and long suffering; as Salomon saith,Eccles. 8 11. Because sentence against an euill worke is not executed speedily, therefore the hearts of the children of men are fully set in them to doe euill. But to awake all those which liue in this securitie; they must remember that howsoeuer the Lord God doth now deferre his iudgement, yet there is a day wherein he will no way shew mercie and long suffering, when they shall heare this fearefull sentence of condemnation pronounced against them, Away from me ye cursed. The second vse is to the godly: It serues to nurture them & to keepe them in awe before God: and no doubt, [Page 432] this was a principall cause why this sentence was here penned by the holy Ghost. A wise master of a family will check his seruant, & if the cause require, correct him in his childs presence, that the child it selfe may learne thereby to feare & stand in awe of his father: so Christ the most carefull and wise gouernour of his Church hath set downe this sentence of condemnation against the wicked, that the children of God in this world whensoeuer they shall heare or read the same, might be mooued thereby to stand in feare of God, and more dutifully performe obedience vnto his command [...]ments. Away from me] Here we may learne, what a blessed thing it is for a man to haue true fellowshippe with Christ in this world. For in the day of iudgement the punishment of the wicked is to be cut off from him, and driuen away from his presence. Now he that would haue fellowship with God after this life, & escape that punishmēt, must seeke to haue it in this life: and he that will not seeke to haue fellowship with him in this life shall neuer haue it after in the day of iudgement. Againe, let vs marke that it is nothing to draw neere vnto Christ with our lippes, if the heart be not with him: for such as come neere with the lippe and keepe aloofe in the heart, shall heare the sentence pronounced, Away from me ye cursed; and shall be seuered as farre from Christ as hell from heauen. Therefore let vs not content our selues with formall profession, but open the doores of our hearts, that the king of glorie may come in. Ye cursed] They are cursed who are borne in sinne and liue in their sinnes, and all the daies of their liues so perseuere to the last gaspe without seeking recouerie. Whosoeuer he be, that is in this estate, the curse of God hangeth ouer his head, and will so doe till he get reconciliation with God in Christ. This beeing so, aboue all things in this world we must labour to be at peace with God, and neuer cease nor be quiet with our selues till we haue the same wrought and sealed in our hearts. For before such time as we be in Gods fauour, his fearefull curse hangs ouer our heads, and if we so perseuere without repentance, the day will come when we shall heare this fearefull sentence pronounced against vs: Away from me yee cursed into hell fire. What hell fire is, we must not curiously search, but rather giue our whole endeauour to learne how we may auoid it: as when a mans house is on fire, his care must be, not to search how it came, but rather how to quench it: yet we are to know thus much, that by hell fire is not meant any bodily flame, but it signifies the seazing of the fearefull and terrible wrath of God both on bodie and soule for euer. For howsoeuer the bodie be subiect to burning with bodily fire, yet the soule beeing spirituall can not burne; and therefore hell fire is not a materiall fire, but a grieuous torment, fitly resembled thereby. Prepared for the deuill and his angels.] There is in euery mans heart by nature this corruption; whereby when he sinneth, he thinks that there is no danger but all is well, hauing as Esai saith, made a couenant with hell. But here consider, that, although the deuill was once an angel of light, yet when he had sinned, he could not escape hell: it was prepared euen for him. How then shall vngodly men, which are not halfe so wily, thinke to escape?
Now followeth the reason of their reiection in these wordes: For I was an hungred and ye gaue me no meate, &c. Hence we learne these two points: I. that all mans religion and seruing of God is in vaine, if so be we shew no compassion [Page 433] toward the poore members of Christ, in feeding, clothing, lodging, and visiting of them. For we must thinke, that many of those against whome this reason shall be brought, did know religion and professe the same, yea they prophesied in the name of Christ, and called on him, saying, Lord, Lord: and yet the sentence of condemnation goeth against them, because they shew no compassion toward the members of Christ, and therefore it is a principal vertue, and a speciall note of a Christian, to shew the bowels of compassion towards his needie brethren. Here againe we note, that it is not sufficient for vs to abstaine from euill, but we must also doe good. For it is not saide, I was an hungred and ye tooke from me, but,Math. 3. When I was hungrie ye gaue me no m [...]ate. They are not charged with doing euill, but, for not doing good. S. Iohn saith, The axe is laid to the roote of the tree, and the reason followes, not because the tree bare euill fruit, but because it bare not good fruite: therefore it must be cast into the fire. This condemnes a bad opinion of all worldly men, who thinke that all is well, and that God will be mercifull vnto them, because they doe no man harme. Thus we see how the deuill blinds the eyes of men: for it will not stand for paiment at the day of iudgement to say, I haue hurt no man, vnlesse we further doe all the good we can.
The third point is the defence which impenitent sinners make for themselues in these words, Lord, when saw we thee an hungred, or thirstie, or naked, or in prison, or sicke, and did not minister vnto thee? Thus in their owne defence, that which Christ saith, they gainsay, & iustifie themselues. Here marke the nature of all impenitent sinners, which is to sooth and flatter themselues in sinne, and to maintaine their owne righteousnes, like to the proud Pharisie in his prayer, who bragged of his goodnes, and said,Luk. 18.10. Lord, I thanke thee, that I am not as other men are, extortioners, &c. and in the very same manner ignorant persons of all sorts among vs, iustifie themselues in their strong faith, and bragge of their zeale of Gods glorie, and of their loue to their brethren, and yet indeede shew no signes thereof. And truly we are not to maruell when we see such persons to iustifie themselues before men, whereas they shall not be ashamed to doe it at the day of iudgement before the Lord Iesus himselfe.
The last point, is Christs answer to them againe in these words: Verily, I say vnto you, in as much as ye did it not to one of the least of these, ye did it not to me. This sentence being repeated againe, doth teach vs the lesson which we learned before, that when we are to shew compassion to any man, especially if he be a mēber of Gods Church, we must not consider his outward estate or his basenes, in that he wāts food or raiment, but behold Christ in him, not respecting him as a man, but as a member of Christ. This it is, that must mooue vs to cō passion, and cause vs to make a supplie of his wants more then any respect in the world beside. And surely when Christ in his members comes to our dores and complaines that he is hungrie and sicke, and naked, if our bowels yearne not towards him, there is not so much as a sparke of the loue of God in vs.
The seuenth point in the proceeding of the last iudgement is, the retribution or reward in these words: and they shall go into euerlasting paine, and the righteous into life eternall. How doe the wicked enter into hell and the godly into heauen? Answ. By the powerfull and commaunding voice of Christ, which [Page 434] is of that force, that neither the greatest rebell that euer was among men, nor all the deuills in hell, shall be able to withstand it. And seeing that after the day of iudgement we must remaine for euer either in heauen or in hell, we are to looke about vs and to take heed vnto our hearts. Indeede if the time were but a thousand or two thousand yeares, then with more reason men might take libertie to themselues: but seeing it is without ende we must be most carefull through the whole course of our liues so to liue and behaue our selues, that when the day of iudgement shall come, we may auoid that fearefull sentence of euerlasting woe and condemnation, which shall be pronounced against the wicked. And whereas all wicked men shall goe to hell at Christs commaundement, it teacheth vs, willingly to obey the voice of Christ in the ministerie of the word. For if we rebell against his voice in this world, when in the day of iudgement sentence shall be pronounced against vs, we shall heare an other voice, at the giuing whereof, we must obey whether we will or no, and thereupon goe to euerlasting paine, whither we would not. Let vs therfore in time denie our selues for our sinnes past, and onely relie vpon Christ Iesus for the free remission of them all; and for the time to come, lead a new reformed life.
Thus much of the order of Christ his proceeding at the day of iudgement. Now follow the vses thereof, which are either comforts to Gods Church or duties for all men. The first comfort or benefit is this, that the same person which died for vs vpon the crosse to worke our redemption, must also be our iudge. And hence we reape two speciall comforts. I. The people of God shall hereby inioy ful redemption from all miseries and calamities which they had in this life. So Christ himselfe speaking of the signes of the ende of the world saith to his disciples; [...]k. 21.28. When you see these things, lift vp your heads: for your redemption draweth neere. Then he shal wipe all teares from their eyes. Secondly, we shall hereby haue a finall deliuerance from all sinne. Now what a ioyful thing it is, to be freed from sinne, may plainly appeare by the crie of S. Paul: O wretched man that I am, who shall deliuer me from this bodie of death? And certen it is, that he which knowes what sinne is, & seriously repents him of the same, would wish with all his heart to be out of this world, that he might leaue off to sinne, and thereby cease to displease God.
The second comfort is this: the godly in this world haue many enemies: they are reuiled, slandered, and oftentimes put to death: well, Christ Iesus at the day of iudgement will take euery mans case into his owne hand: he will then heare the complaint of the godly, howsoeuer in this world they found no remedie: and then he will reuenge their blood that is shed vpon the earth, according to their prayer.A [...]c. 6.10. This comfort is to be cōsidered especially of all those that are any way persecuted or molested by the wicked of this world.
Now follow the duties to be learned of euery one of vs, and they are diuers. First, the consideration of the last iudgement serueth to teach all ignorāt persons and impenitent sinners, repentance and humiliation for their sinnes, and to mooue them with all speede to seeke vnto Christ for the pardon of the same. When Paul preached to the Athenians, he willed them to repent vpon this ground and reason, [...] [...]7.3. because the Lord hath appointed a day wherein he will iudge the world in righteousnes. To speake plainly; we can be content to heare [Page 435] the word, and to honour him with our lipps, yet for the most part, all is done but for fashions sake: for still we liue in our old sinnes: our hearts are not turned: but in the feare of God let vs bethinke our selues of the time, when wee shall come before the iudge of heauen and earth, and haue all our sinnes laide open, and wee must answer for them all. This is the point which the holy Ghost vseth as a reason to mooue men vnto repentance: and assuredly if this will not mooue vs, there is nothing in the world will. Secondly, to this purpose Paul saith.1. Cor. 11. [...]1. If wee would iudge our selues, wee should not be iudged. Wouldest thou then escape the iudgement of Christ at the last day? then in this life iudge thy selfe. Nowe a man in iudging of himselfe, must performe foure things: I. he must examine himselfe of his owne sinnes: II. he must confesse thē before the Lord. III. he must condemne himselfe & as a iudge vpon the bench, giue sentence against himselfe. Lastly, he must plead pardon, and crie vnto God as for life and death, for the remission of all his sinnes: and he that doth this vnfainedly shal neuer be iudged of the Lord at the last day: but if we slacke and neglect this dutie in this life, then vndoubtedly there remaines nothing but eternall woe in the world to come.
Thirdly, by this we may learne, one not to iudge or condemne another, as Paul sayeth,1. Cor. 4 3. Iudge nothing before the time vntill the Lord come, who lighten all things that are in darknes, & make the counsels of the hearts manifest. And Christ saith,Rom. 14.10. Iudgement is mine: and iudge not, and ye shall not be iudged. And againe Paul saith to the Romans, Why doest thou iudge thy brother? for we must all appeare before the iudgement seat of Christ: but some will aske, howe doth one iudge another? Ans. Thus: I. when a man doth well, to saie of him that he doth euill: II. when a man doth euill, then to make it worse: III. when a thing is doubtfull, to take it in the worst part. And by any of these three waies we are not to iudge either of mens persons or of their actions.
Fourthly, wee must endeauour our selues to keepe a good conscience before God and before all men. This is the practise of S. Paul,Act. 24.15. who in consideration and hope of a resurrection vnto iudgement as well of the iust as of the vniust, endeauoured himselfe to haue alwaies a cleare conscience both towards God and towards men. His example is worthie our marking and imitation; for fewe there be that vpon this occasion make any conscience either of duty to God or to their brethren.
Fifthly, the last iudgement must stirre vs vp to a reuerend feare of God, & cause vs to glorifie him: as the Angel saith in the Reuelation,Rev. 14 17. Feare God and giue glorie to him: for the houre of his iudgement is come. And doubtlesse if any thing in the world will mooue a man to feare the Lord, it is this, to remember the fearefull and terrible daie of iudgement.
Nowe hauing spoken hitherto of the first person the father, and also of the sonne, it followeth in the next place to speake of the third person in these wordes, I beleeue in the holy Ghost. In which wee may consider two things, the title of the person, and the action of faith, repeated from the beginning. The title is, Holy Ghost, or spirit. It may here be demanded, howe this title can be fit to expresse the third person, which seemes to bee common to the rest: for the father is holy, and the sonne is holy: againe, the father is a spirit, and the sonne [Page 436] is a spirit. Ans. Indeed the father and the sonne are as wel to be tearmed holy in respect of their natures, the third person: for all three subsisting in one and the same godhead, are consequently holy by one and the fame holinesse: but the third person is called holy, because beside the holinesse of nature, his office is to sanctifie the Church of God. Nowe if it be said that sanctification is a work of the whole Trinitie, the answer is, that although it be so, yet the worke of sanctification agrees to the Holy Ghost in speciall manner. The father sanctifieth by the sonne and by the holy Ghost: the sonne sanctifieth from the father and by the Holy Ghost: the holy Ghost sanctifieth from the father and from the sonne by himselfe immediatly: and in this respect is the third person tearmed holy. Againe the third person is tearmed a Spirit, not onely because his nature is spirituall (for in that respect the father is a spirit and the sonne is a spirit;) but because hee is spired or breathed from the father and from the sonne, in that he procedes from them both. Thus wee see there is a speciall cause why the third person is called the Holy Ghost.
Nowe the action of faith which concernes the third person, is to beleeue in him. Which is, I. to acknowledge the Holy Ghost as he hath reuealed himselfe in the word. II. In special to beleeue that he is my sanctifier and comforter. III. To put all the confidence of my heart in him, for that cause. In these wordes are comprised foure points of doctrine, which are to be beleeued cō cerning the holy Ghost. The first, that he is very God. For we are not to put our affiance or confidence in any but in God alone. And no doubt the penners of the Creede in that they prefixed these wordes, I beleeue in, before the article of the third person, meant thereby to signifie, that he is true God, equall with the father and the sonne, according to the tenour of the Scriptures themselues. Peter saith to Ananias: Why hath Satan filled thine heart, that thou shouldest lie vnto the Holy Ghost? Act. 54.4. and continuing the same speech, he changeth the tearme onely, and saith, Thou hast not lied vnto men, but vnto God. Whereby hei nsinuateth that the Holy Ghost is very God. In the vision of the Prophet Isai,Isa. 6.9. the wordes by him set downe are thus: I heard the voice of Iehoua, saying, Whome shall I send, &c. and he said, God and say to this people: Ye shall heare indeed, but ye shall not vnderstand. But Paul quoting the same place, spake on this manner:Act. [...]8.15. Well spake the Holy Ghost by Esay the Prophet, saying, Goe vnto this people and say vnto them. Now these places being compared togither make it plaine, that the title of Iehova, agreeth to the holy Ghost. But yet the enemies of this truth which thinke that the Holy Ghost is nothing els but the action or operation of God, obiect out of the Scriptures to the contrarie: I. God knoweth the sonne:Mat. 11. [...]7. the holy Ghost knoweth not the sonne: for none knoweth the sonne but the father: ergo the holy Ghost is not God. Ans. That place excludeth no person in Trinitie, but onely creatures, and false gods, and the meaning is this: None, that is, no creature, or idol god; knoweth the sonne of God, but the father. And the opposition is made to exclude creatures, not to exclude the holy Ghost. [...]om. 8.16. Againe they obiect, that the holy Ghost maketh request for vs with grones and sighes that can not be vttered: therefore (say they) the Holy ghost is not God, but rather a gift of God. For he that is true God, can not pray; grone, or sigh. Ans. Pauls meaning is thereby to signifie that the Holy Ghost [Page 437] causeth vs to make requests, and stirreth vp our hearts to grone and sigh to God: for he said before, we haue receiued the spirit of adoption, whereby we cry, Abba, father. Rom. 8.1. Yet further, they obiect the words of the Angel Gabriel to the virgin Marie, saying, The vertue of the most high hath ouershadowed thee: Luk. 1.3 [...]. and hence they gather, that if the holy Ghost be the vertue of God, then he is not God indeede. Ans. As Christ is called the Word of God, not a worde made of letters or syllables, but a substantial word, that is, beeing for euer of the same substance with the father: so in this place the holy ghost is called the vertue of the most highest, not because he is a created qualitie, but because he is the substantiall vertue of the Father and the sonne: and therefore God equall with them both. Furthermore they alleadge, that neither the scriptures nor the practise of the Primitiue Church doth warrant vs to pray to the holy Ghost. Ans. It is not true. For whēsoeuer we direct our praier to any of the three persons, in him we pray to them all. Besides we haue example of praier made to the holy Ghost in the word of God. For Paul saith to the Corinthians,2. Co [...]. 13 [...]1 [...]. The grace of our Lord Iesus, the loue of god the father, & the fellowship of the holy ghost be with you all. And the words are as if S. Paul had said thus; O Father, let thy loue, O Sonne, let thy grace, O holy Ghost, let thy fellowship bee with them all. And therefore this first doctrine is true, and as well to bee beleeued as any other, that the Holy Ghost is God.
The second point is, that the Holy Ghost is a distinct person from the father and the sonne. Hereupon the articles touching the three persons are thus distinguished: I beleeue in the father, I beleeue in the sonne, I beleeue in the holy Ghost. This point also is consonant to the Scriptures which make the same distinction. In the baptisme of Christ, the father vttereth a voice from heauen, saying,Mat. 15.16. This is my beloued Sonne in whome I am well pleased: and not the sonne, or the holy ghost. Secondly the sonne stood in the water, and was baptized by Iohn, and not the father, or the holy Ghost. Thirdly, the holy Ghost descended from heauen vpon Christ in the forme of a doue; and not the father, or the sonne, but the holy Ghost alone. Christ in his commission vnto his disciples, saith,Mat. 28.1 [...]. Goe teach all nations, baptizing them into the name of the father, the sonne, and the Holy Ghost. Now if the Holy Ghost had beene the same person either with the father, or with the sonne, then it had bene sufficient to haue named the father and the sonne onely. And the distinction of the third person from the rest, may be conceiued by this, that the Holy Ghost is the Holy Ghost, and not the father or the sonne.
The third point to bee beleeued is, that the holy Ghost proceedeth from the father and the sonne. For a further proofe hereof, consider these places. Paul saith,Rom. 8.9. Ye are not in the flesh, but in the spirit: for the spirit of God dwelleth in you. But if any man haue not the spirit of Christ,Gal. 4.6. hee is not his. And againe, Because ye are sonnes, God hath sent forth the spirit of the sonne into your hearts: where we may obserue, that the holy Ghost is the spirit both of the father and of the sonne. Now the holy Ghost is called the spirit of the father, not only because he is sent of him, but because hee proceedeth from the father; as Christ saith to his disciples:Ioh. 15.26, When the comforter will come, whome I shall send vnto you from the father, euen the spirit of trueth vvhich proceedeth of the father, hee [Page 438] shall testifie of me. And therefore likewise he is the spirit of the sonne, not onely because he is sent of the sonne, but also because hee proceedeth from him. Againe, in the Trinitie the person sending doth communicate his whole essence and substance to the person sent. As the father sending the sonne doeth communicate his essence and substance to the sonne. For sending doth presuppose a communication of essence. Nowe the father and the sonne send the holy Ghost: therefore both of them communicate their substance and essence vnto the same person. Thirdly Christ saith, The holy Ghost hath receiued of mine which he shall shewe vnto you, Ioh. 14.16. namely knowledge and trueth, to be reuealed vnto his Church. Whence we may reason thus: the person receiuing knowledge from another, receiues essence also: the holy Ghost receiues truth and knowledge from Christ to be reuealed vnto the Church: and therefore first of all he hath receiued substance and essence from the sonne. But some peraduenture will say, where is it written in all the bible in expresse wordes, that the holv Ghost proceedes from the sonne as he proceedes from the father. Answer. The scripture saith not so much in plaine tearmes, yet we must know that that which is gathered forth thence by iust cōsequence, is no lesse the truth of god, then that which is expressed in words. Hereupon all Churches, saue those in Greece, with one confent acknowledge the trueth of this point.
The fourth and last point is, that the holy Ghost is equall to the father and the sonne. And this we are taught to acknowledge in the Creede, in that wee doe as well beleeue in the Holy Ghost, as in the father and the sonne. And though the holy Ghost be sent of the father and the sonne, yet (as I haue said before) that argues no inequalitie (for one equall may send another by consent) but order onely, whereby the Holy Ghost is last of all the three persons. Againe in that the holy Ghost receiueth from the sonne, it prooues no inferiority. Because he receiues frō the sonne whatsoeuer he receiues by nature, and not by grace. And he receiues not a part, but all that the sonne hath, sauing the proprietie of his person.
Nowe followe the benefits which are giuen by the holy Ghost, and they are of two sorts: some are common to all creatures, & some are proper to men. The benefit of the Holy Ghost common to all creatures, is the worke of creation and preseruation. For all things were created and made, and afterwarde perserued by the holy Ghost. So Elihu saith,Iob. 33.4. The spirit of God hath made me. And Moses saith,Gen. 1.2. In the beginning the spirit mooued vpon the waters. The phrase is borrowed from a bird, who in hatching of her young ones, sits vpon the egges, mooues her selfe vpon them, and heats them. And so likewise the holy Ghost in the beginning did by his own power cherish and preserue the masse or lumpe whereof all things were made, and caused it to bring forth the creatures. This beeing euident, that the Holy Ghost hath a stroke in the worke of creation and preseruation, wee must vnfainedly acknowledge that we were first created, and since that time continually preserued by the benefit euen of the third person.
The benefits proper vnto men, are of two sorts: some are common to all men both good and bad, and some proper to the elect and faithfull. The benefits common to all men are diuers: I. the gift of practising a particular calling. [Page 439] As in the bodie seuerall members haue seuerall vses; so in euery societie seuerall men haue seuerall offices and callings, and the gifts whereby they are inabled to performe the duties thereof, are from the holy Ghost. When Gedeon became a valiant captaine to deliuer the Israelites,Iud. 6.34. it is said he was clothed with the spirit. Bezaleel and Aholiab beeing set apart to build the tabernacle,Exod. 31. [...]. were filled with the spirit of God in wisdome and in vnderstanding, and in all workemanship, to finde out curious works, to worke in gold and in siluer & in brasse; also in the art to set stones, and to carue in timber, &c. By this it is manifest, that the skill of any handicraft is not in the power of man, but comes by the holy Ghost. And by this we are taught to vse al those gifts wel, wherby we are inabled to discharge our particular callings; that they may serue for the glorie of God, and the good of his Church: and those that in their callings vse fraud and deceit, or else liue inordinately, doe most vnthankfully abuse the gifts of God, and dishonour the spirit of God the author of their gifts, for which thing they must giue an account one day.
The second gift common to all,Heb. 6.4. is Illumination, whereby a man is inabled to vnderstand the will of God in his word. The Iewes in the reading of the old testament had a vaile ouer their hearts: and the like haue all men by nature, to whome the word of God is foolishnes. Paul at his conuersion was smitten blind, & skales were vpon his eyes: the like also be ouer the eyes of our mindes, and they must fall away, before we can vnderstand the will of God. Now it is the worke of the holy Ghost to remooue these skales and filmes from our eyes.1. Ioh. 2.20. Apoc. 3.18. And for this very cause he is called the annointing and eye-salue: for as it doth cleare the eyes, and take away the dimmenes from them; so doth the holy Ghost take away blindnes from our mindes, that we may see into the truth of Gods word. This beeing a common gift, and receiued both of good and bad, it standeth vs in hand not to content our selues with the bare knowledge of the word, but therewithall we must ioyne obedience, and make conscience thereof, or else that will besall vs which Christ foretold, that he which knoweth his masters will and doth it not,Luk. 12. 47. shall be beaten with many stripes.
The third gift of the holy Ghost,1. Cor. 12.10. is the gift of prophecie, whereby a man is made able to interpret and expound the Scriptures. Now albeit this gift be very excellent and not giuen to euery man, yet is it common both to good and badde. For in the day of iudgement when men shall come to Christ and say, Master, we haue prophecied in thy name, he shall answer againe, I neuer knew you, depart from me ye workers of iniquitie. Hereupon those that are in the calling of the ministerie, and haue receiued the gift of prophecie, must not herewithall be puffed vp. For if they be not as well doers of Gods will, as teachers, their gifts will turne to their further condemnation. As the carpenters that built Noahs arke when the flood came were drowned, because they would not obey Noahs preaching: so those that haue the gifts of prophecie, and are builders in Gods house, if they build not themselues as well as others; for all their preaching, at the day of iudgement, they shall be condemned: and therefore it standeth them in hand, not to content themselues with this, that they know and teach others Gods will, but they themselues must be the first doers of the same.
[Page 440]The fourth common gift of the Holy Ghost, is Abilitie to bridle and restraine some affections, so as they shall not breake out into outragions behauiour. Haman a wicked man, and an enemie to Gods Church, when he sawe Mordecai the Iewe sitting in the kings gate, and that hee would not stand vp nor mooue vnto him, he was full of indignatiō: neuertheles the text saith, that he refrained himselfe. And when Abimelech an heathen king had taken Sara Abrahams wife, God said vnto him:Hest. 5.10. Gen. [...]0.6. I knowe that thou didst this with an vpright heart: and the text addeth further, I haue kept thee, that thou shouldest not sinne against me. And thus the Lord giueth to men, as yet without the spirit of sanctification, this gift to bridle themselues, so as in outward action they shall not practise this or that sinne. For why did not Abimelech commit adulterie? surely because God kept him from it. Againe in the histories of the heathen we may read of many that were iust, liberall, meeke, continent, &c. and that by a generall operation of the holy Ghost that represseth the corruption of nature, for the common good. Here then if any man aske, howe it commeth to passe that some men are more modest and ciuil then others, seeing all men by nature are equally wicked, the answer may be, not as the common saying is, because some are of better nature then others (for all the sonnes of Adam are equall in regard of nature: the child newe borne in that respect is as wicked as the eldest man that euer liued) but the reason is, because God giues this common gift of restraining the affections more to some then to others. This must be considered of vs all. For a man may haue the spirit of God to bridle many sinnes, and yet neuer haue the spirit to mortifie the same, and to make him a newe creature. And this beeing so, we must take heede that we deceiue not our selues. For it is not sufficient for a man to liue in outward ciuility, and to keepe in, some of his affections vpon some occasion (for that a wicked man may doe) but we must further labour to feele in our selues the spirit of God, not only bridling sinne in vs, but also mortifying and killing the same. Indeed both of them are the good gifts of Gods spirit, but yet the mortification of sinne is the chiefest, being an effectuall signe of grace and proper to the elect.
The fifth grace and gift of the holy Ghost is, to heare and receiue the word of God with ioy. In the parable of the sower, one kind of badde ground are they,Luk. 8.13. which when they haue heard, receiue the worde with ioy. And this is that, which the authour of the Hebrues calls the the tasting of the good word of God, and of the powers of the world to come. We knowe that there is great difference betweene tasting of meate and eating of it. They that sit down at the table do both tast and eate, but they that dresse the meate do onely see and taste thereof: so it is at the Lords table. Many there be that haue this gift; truely both to tast and eate of the bodie and blood of Christ offered in the word and Sacraments: and some againe doe onely taste and feele the sweetnesse of them and reioice therein, but yet are not indeede partakers thereof. Nowe if this be so, then all those which heare the word of God must take heede how they heare, and labour to finde these two things in themselues by hearing: I. that in heart and conscience they be throughly touched and humbled for their sinnes: II. that they be certenly assured of the fauour and loue of God in Christ, and that the sweete promises of the Gospel doe belong to them: and in consideration [Page 441] hereof they must make conscience of all sinne both in thought, worde, and deed, through the whole course of their liues. And this kind of hearing bringeth that ioy which vanisheth not away.
Thus much of the benefits of the holy Ghost common to all men both good and badde: nowe followe such as are proper to the elect, all which may be reduced vnto one, namely, the inhabitation of the spirit, whereby the elect are the temples of the holy Ghost: who is said to dwell in men, not in respect of substance (for the whole nature of the holy Ghost cannot be comprised in the bodie or soule of man) but in respect of a particular operation: and this dwelling standes in two things. The first, that the holy Ghost doth abide in them, not for a time onely, but for euer: for the word dwelling, noteth perpetuitie. Secondly, that the holy Ghost hath the full disposition of the heart, as whē a man commeth to dwell in an house, whereof he is lord, he hath libertie to gouerne it after his owne will. Nowe this disposition of the hearts of the faithfull by the holy Ghost, stands in fiue special and notable gifts; euery one worthie our obseruation.
The first is a certen knowledge of a mans owne reconciliation to God in Christ. As it is said in Esai,Esai. 53.11. Ioh. 17.3. By his knowledge my righteous seruant shall iustifie many. And Christ saith, This is life eternall that they knowe thee to be the onely verie God, and whome thou hast sent Iesus Christ. This knowledge is not generall, for then the deuils might be saued; but it is particular, whereby a man knoweth God the father to be his father, and Christ the redeemer, to bee his redeemer, and the holy Ghost to bee his sanctifier and comforter. And it is a speciall worke of the holy Ghost, as Paul saith,Rom. 8.16. 1. Cor. 2.12. The spirit of God beareth witnesse to our spirits, that we are the children of God. And, we haue receiued the spirit which is of God, that we might know the things that are giuen vnto vs of God.
The second gift is regeneration, whereby a man of a limme of the deuill is made a member of Christ, and of a child of Satan (whome euery one of vs by nature doe as liuely resemble as any man doeth his owne parent) is made the child of God.Ioh. 2.5. Mat. 3.11. Except a man (saith our Sauiour Christ) be borne againe by water and the spirit, he cannot enter into the kingdome of heauen. Iohn Baptist in saying that Christ baptized with the holy Ghost and fire, compares the spirit of god to fire and water. To fire for two causes: I. as it is the nature of fire to warme the body that is benummed and frozen with colde: so when a man is benummed and frozen in sinne, yea when he is euen starke dead in sinne, it is the property of the Holy Ghost to warme and quicken his heart, and to reuiue him. II. Fire doth purge and eate out the drosse from the good mettall: now there is no drosse nor canker that hath so deepely eaten into any mettall as sinne into the nature of man, and therefore the Holy Ghost is as fire to purge and eate out the hidden corruptions of sinne out of the rebellious heart of man. Againe the holy Ghost is compared to cleare water for two causes: I. man by nature is as drie wood without sappe, and the property of the holy Ghost is as water to supple and to put sap of grace into the dead and rotten heart of man. II. the propertie of water is to clense and purifie the filth of the bodie: euen so the holy Ghost doth spiritually wash away our sinnes, which are the filth of our nature; and this is the second benefit of the Holy Ghost. By this we are [Page 442] taught that he which would enter into the kingdome of God, and haue the Holy Ghost to dwell in him, must labour to feele the worke of regeneration by the same spirit: and if a man would knowe whether hee haue this worke wrought in him or no, let him marke what Saint Paul saith, They that are of the spirit, sauour the things that are of the spirit: but they that liue after the flesh, sauour the things of the flesh. Rom. 8.5. If therefore a man haue his heart continually affected with that which is truely good, either more or lesse; it is a certaine token that his wicked nature is changed, and he regenerate: but contrariwise if his heart be alwaies set on the pleasures of sinne, and the things of this world, hee may iustly suspect himselfe that he is not regenerated. As for example: if a man haue all his minde set vpon drinking and gulling in of wine and strong drink, hauing little delight nor pleasure in any thing els, it argues a carnall minde & vnregenerate, because it affects the things of the flesh; and so of the rest. And on the contrarie, he that hath his minde affected with a desire to doe the will of God, in practising the workes of charitie and religion, he I say, hath a spirituall and a renued heart, and is regenerate by the holy Ghost.
The third worke of the holy Ghost is, to gouerne the hearts of the elect: this may be called spirituall regiment. A man that dwelleth in a house of his owne, orders and gouerns it according to his own will: euen so the holy ghost gouerns all them in whome he dwelleth, as Paul saith, they that are the sonnes of God are led by his spirit, Rom. 8 [...]4. a most notable benefit: for looke where the h. Ghost dwelleth, there he will be Lord, gouerning both heart, minde, will, and affections; and that two waies: I. by repressing all badde motions vnto sinne, arising either from the corruption of mans nature, from the world, or from the deuil. II. by stirring vp good affections and motions vpon euery occasion: so it is said, The flesh (that is, the corruption of mans nature) lusteth against the spirit: & the spirit (that is, grace in the heart) lusteth against the flesh;Gal. 5.17. & that after a double sort: first by labouring to ouermaster and keep down the motions thereof: secondly, by stirring vp good motions and inclinations to pietie and religion. In Esay the holy Ghost hath most excellent titles:Esai. 11.2. The spirit of the Lord: the spirit of wisdome and vnderstanding: the spirit of counsel, & of strength: the spirit of knowledge, & of the feare of the Lord. Now he is so called, because he stirres vp good motions in the godly, of wisdome, of knowledge, of strength, of vnderstanding, of counsell, and of the feare of the Lord. And S. Paul saith, that the fruits of the spirit are ioy, peace, loue, long suffering, gentlenesse, goodnesse, faith, meekenes, temperance, &c. Gal 5 22. all which are so tearmed, because where the holy Ghost ruleth, there he ingendreth these good gifts and motions of grace: but among all the inward motions of the spirit, the most principall are these: I. an vtter disliking of sinne, because it is sinne. And that is, when a man hath an eye not so much to another mans sinnes, as to his own, & seeing them, is truely sorrowfull for them, and disliketh them, and himselfe for them; not so much because there is a place of torment, or a day of iudgement to come, wherein hee must answer to God for them all: but as if there were no hell or iudgement, because God is displeased by them, who hath beene vnto him a most louing and mercifull father in redeeming him by Christ. The second is an hungring desire aboue all things in this worlde, to be at vnitie with God in Christ for the same [Page 443] sinnes. This is a motion of the holy Ghost, which no man can haue but he in whome the holy Ghost doth dwell. The third, the gift of hearty praier. For this cause the Holy Ghost is called the spirit of supplications, Zach. 12.10, because it stirreth vp the heart, and makes it fit to pray: and therefore Paul saith,Rom 8.26. that the spirit of God helpeth our infirmities: for we knowe not what to pray as we ought, but the spirit it selfe maketh request for vs with sighes which cannot be expressed. This is an ordinarie worke of the holy Ghost in all that beleeue: & he that would knowe whether he haue the spirit dwelling truely in his heart, shall knowe it by this: A mother carrieth her child in her armes; if it crie for the dugge, and sucke the same, it is aliue: being obserued many daies togither, if it neither crie nor stirre, it is dead. In like manner it is an vnfallible note of a true child of God to crie to his father in heauen by praier, but he that neuer crieth nor feeleth himselfe stirred vp to make his mone to God, is in a miserable case, and he may well be thought to be but a dead childe; and therefore let vs learne in praier vnfainedly to poure out our soules before God, considering it is a speciall gift of the Holy Ghost bestowed on the children of God.
The fourth worke of the holy Ghost in the heart of the elect is, comfort in distresse,Ioh. 15.26. [...]sa [...] 45.9. and therefore our Sauiour Christ calleth him the comforter whome he will send: and in the Psalme hee is called the oyle of gladnesse, because he maketh glad the heart of man in trouble and distresse. There be two things that fill the heart full of endlesse griefe: the first, outward calamities, as when a man is in any danger of death, when he looseth his goods, his good name his friendes, and such like. The second is, a troubled conscience, whereof Salomon saith, A troubled spirit, who can beare it? and of all other it is the most heauie and grieuous crosse that can bee. When as the hand of God was heauie vpon Iob, this was the sorest of all his affliction, and therefore he crieth out that the arrowes of the almightie did sticke in his soule. Nowe what is the comfort in this case? Ans. In the middest of all our distresses the holy Ghost is present with vs, to make vs reioice and to fill vs with comforts that no tongue can expresse out of the word of god and specially the promises thereof. And hereupon, the vngodly man when afflictions befall him, is readie to make away himselfe because he wants the comfort of the holy Ghost.
The last benefit wrought in the hearts of the elect is, the strengthening of them to doe the weightiest duties of their callings: and hence the holy Ghost is called the spirit of strength. E [...]i. 11.2. There be diuers things to bee done of a Christian man that are farre beyond the reach of his power; as fi [...]st, when he seeth his owne sinnes and is truely humbled for them, then to lift vp the hand of faith to heauen, and thereby to catch holde on the mercy of God in Christ, is the hardest thing in the whole world: and this doe all those knowe to be true in some part, which knowe what it is to beleeue. Secondly it is as hard a thing in the time of temptation to resist temptation, as for drie wood to resist the fire when it begins to burn. Thirdly, when a mā is put to his choice, either to loose his life, goods, friends, and all that he hath, or els to forsake religion; euen then to forsake all and to sticke vnto Christ, is a matter of as great diff [...]cultie as any of the former. Fourthly, when a man wanteth the ordinary meanes of Gods prouidence, as meate, drinke, and cloathing, then at the very same instant to [Page 444] acknowledge Gods prouidence, to reioyce in it, and to relie theron, is as much as if a man should shake the whole earth. It is against our wicked nature to trust God, vnlesse he first lay downe some pawne of his loue & mercie to vs. How then, will some say, shall any one be able to doe these things? Ans. The holy Ghost is the spirit of strength, and by him we do all things; as Paul saith,Phi [...]. 4.12. I am able to doe all things through the helpe of Christ which strengtheneth me.
Concerning these gifts of the holy Ghost, two questions may be mooued. First, what is the measure of grace in this life. Answ. Small, in respect. In this world, we receiue, as Paul saith, not the tenths,Rom. 8.23. but the first fruits of Gods spirit: & the earnest of the spirit. 2. Cor. 1.22. Now the first fruits properly are but as an handfull or twaine of corne, to a whole corne field, containing many acres & furlongs of ground. And the earnest in a bargain it may be is but a penie laid down for the paying of twentie thousand pound. The second question is, whether the graces of the holy Ghost may be wholly lost or not. Ans. The common gifts of the spirit may be lost and extinguished. But the gifts proper to the Elect can not. Indeed they may be diminished & couered as coales vnder ashes, and as the sappe in the roote of the tree in the winter season, not appearing at all in the branches; & the feeling of them may be lost: but they can not either finally or totally be abolished. It is true that God doth forsake his children; but that is onely in part,2. Chr. 32.3 [...]. as he left Ezechias to prooue and trie what was in his heart. A mother that loues her child most tenderly, sets it downe in the flore, lets it stand, and fall, and breake the face, and all this while shee hides her selfe, not because her purpose is to leaue her child quite, or to make it hurt it selfe; but that whē shee taketh it vp againe, it may loue her the better. So dealeth the holy Ghost with men to make them see their owne weaknes and frailtie: he hides himselfe as it were in some corner of the heart for a season, that they may the more earnestly hunger after grace, the want whereof they feele.
The vse of this article whereby we confesse that we beleeue in the holy Ghost is manifold. First, considering that all the gifts which any man hath, whether they be gifts of knowledge in the word of God, or of humane learning, or againe gifts whereby men are inabled to practise their trades or handicrafts, doe come not from our selues but from the holy Ghost, we are taught this dutie. Looke what gifts soeuer we for our parts haue receiued of the spirit of God, we must vse them so, as they may euer serue for the glorie of God and good of our brethren, and not to the practising and setting forth of any manner of sinne, and by consequent to the seruice of the deuill. For that is as if a man receiuing riches and reuenues of his prince, should straight way goe to the princes enemie and employ them for his benefit; which were a point of exceeding trecherie.
Furthermore, in euery place the greater part of men are blinde and ignorant persons both yong and old; and aged folkes, as they are ignorant themselues, so they nuzzle vp their youth in ignorance. Conferre with them, you s [...]all finde that they can say nothing but that which may be learned by common talke, as that there is a God, and that this God must be worshipped: but aske them further of the meanes of their saluation, and of their duties to God and man, and they will answer you, that they are not booke-learned: tell them [Page 445] further that the ordinarie meanes to bring men to knowledge is the preaching of the word, which if they will not vse, they shall be inexcusable; they will say, alas, we are dull of memorie, and cannot learne. Wel, for all this, thou saiest thou beleeuest in the holy Ghost, and he is thy schoolemaster to teach thee: though thy capacitie be dull, yet he is able to open thine vnderstanding: for as there is outward teaching by the minister, so the worke of the holy Ghost is ioyned withall to enlighten the conceit of the mind, that they which heare the word with reuerence may profit thereby and get knowledge. But if for all this men will not learne, but remaine ignorant still, then let them marke the example of the sonnes of Eli: he in some part did rebuke them for their wickednes, but yet they would not obey; and the reason is there set downe,1. S [...]m. [...].25. because the Lord would destroy them. In the same manner howsoeuer we may not iudge of any mans person, yet this may be said, that if men refuse to heare the word of God when they may, or if in hearing they will not obey, it is a fearefull signe that God will at length destroy them. When a trumpet is sounded in a mans eare, and he lies still, not stirring at all; he is certenly dead. And surely when the trumpet of the Gospel is sounded in the eares of our hearts, if we awake not out of our sinnes to newnes of life, we are no better then dead men before God. Wherefore the case beeing thus dangerous, and the punishment so great, let vs labour in time for the knowledge of Gods will, & preuent Gods iudgements before they light vpon vs.
Thirdly, as the Apostle saith,Gal 5. 5. If we liue in the spirit, we must walke in the spirit, that is, if we be dead vnto sinne by the power of the holy Ghost, and be raised vp to newnes of life, then we must walke in the spirit. Now to walke in the spirit, is to lead our liues in shewing forth the fruits of the spirit. [...]sa. 44.3, [...]. In Esai the holy Ghost is compared vnto water powred forth on the drie land, which maketh the willowes to blossome and to beare fruit: wherefore those that haue the gifts of the spirit must be trees of righteousnes bringing forth the fruits of the spirit, which (as they are set downe by Paul) are principally nine.
The first fruit is loue, which respects both God and man. Loue vnto God is an inward and spirituall motion in the heart, whereby God is loued absolutely for himselfe. This loue shewes it selfe in two things: I. when a mans heart is set and disposed to seeke the honour and glorie of God in all things. II. when a man by all meanes striues, and endeauours himselfe to please God in euery thing, counting it a most miserable estate to liue in the displeasure of God: and the heart that is thus affected, can haue no greater torment then to fall into sinne, whereby God is offended and his displeasure prouoked. By these two signes a man may know whether he loue God or no, and by them also must he testifie his loue. Now our loue to man, is a fruit of this loue of God: for God is to be loued for himselfe: man is loued for God. This loue must not be in shew onely, but in deede and action.1. Ioh 3.18. S. Iohn biddeth vs not to loue in word and tongue onely, but in deede and truth. Brotherly loue doth not alwaies lie hid, but when an occasion is offered, it doth breake forth into action; it is like fire, which though for a time it be smothered, yet at length it breakes forth into a flame. And so much loue a man sheweth to his neighbour, as he hath; and where none is shewed, none is.
[Page 446]The second fruit is Ioy, when a man is as glad at the good of his neighbour as at his owne good: and this is a speciall worke of the holy Ghost. For the nature of man is to pine away, and to grieue at the good of another; and contrariwise it is a worke of grace to reioyce thereat. Paul saith,Rom. 12. 1 [...]. Reioyce with them that reioyce. And this was the holy practise of the friends and neighbours of Zacharias and Elizabeth, when Iohn Baptist was borne,Luk. 1.58. they came and reioyced with them.
The third fruit of the spirit, is peace. Of this Paul speaketh most excellently, saying,Rom. 12.18. If it be possible, as much as in you is haue peace with all men. It is nothing els but concord which must be kept in an holy manner, with all men, both good and badde, so farre forth as can be. Isai the Prophet speaking of the fruits of the Gospel saith,Esa. 11.6. The wolfe shall dwell with the lambe, and the leopard with the kidde, &c. Where note, that in the kingdome of Christ, when a man is called into the state of grace, howsoeuer by nature he be as a wolfe, as a leopard, as a lyon, or as a beare; yet he shall then lay away his cruell nature, and become gentle, & liue peaceably with all men. Now for the practising of this peace, there are three duties especially to be learned and performed: I. rather then peace should be broken, a man must yeeld of his own right. When Publicans came to our Sauiour Christ for tribute, he had a lawfull excuse: for how soeuer he liued in low estate among them, yet he was the right heire to the kingdome, and therefore was free: neuerthelesse he stoode not on his priuiledge, but calleth Peter, saying,Mat. 17.26,27. Least we offend them, goe to the sea and cast in an angle, and take the first fish that cōmeth vp: and when thou hast opened his mouth, thou shalt finde a peece of twentie pence: take it, and giue it to them for thee and me. Here we see that our Sauiour Christ, rather then he would breake the common peace, yeelds of his owne right; and so we must doe if we will be good followers of him. Secondly, when any man shall sinne either in word or indeede, specially if it be vpon infirmitie, we must auoid bitter inuectiues and mildly tell him of his fault, and in all meeknes and loue labour for his amendment. So Paul teacheth vs, saying,Gal. 6.1. If any man be fallen into any fault by occasion, restore such an one with the spirit of meeknes, considering thy selfe, least thou be also tempted. &c. Beare ye one an others burden. Thirdly, euery man within the compasse of his calling, must be a peace-maker betweene them that are at variāce. This is a speciall dutie of godlines and christianitie, and therefore our Sauiour Christ doth highly commend such, and pronounceth this blessing vpon them,Math. 5.9. that they shall be called the children of God.
The fourth fruit of the spirit, is long suffering: and it standeth in two points: I. when a man deferreth his anger and is hardly brought to it: II. beeing angrie doth yet moderate the same, and stay the hotnesse of that affection. For the first, to bridle anger, it is a speciall worke of the holy Ghost, & the meanes to attaine vnto it are these: I. not to take notice of the iniuries & wrongs done vnto vs, if they be not of great moment; but to let them passe, as not knowing them. Salomon saith,Pr [...]v. 19.11. It is a mans discretion to deferre his anger. Now how is that done? it is added in the next words, It is the glorie of a man to passe by infirmitie: that is, when a man shall ouershoote himselfe, either in word or in deede, to let it passe either wholly, or till a time conuenient, as though we knew not of it. [Page 447] The second way to deferre and bridle anger is, when a man hath iniuried vs either in word or deede, to thinke with our selues that we haue iniuried other in the same manner: and for this cause Salomon saith,Eccles. [...].23. Giue not thine heart to all the words that men speake, least thou heare thy seruant cursing thee: for oftentimes thine heart also knoweth that thou hast cursed others. A man must not listen to euery mans words at all times: but he is to thinke that he hath spoken or done the same to other men, and that now the Lord meeteth with him by the like, as it is said, With what measure yee mete, it shall be measured to you againe. Math. 7.2. This is a thing which fewe consider. Euill men desire good report and would haue all men speake well of them, whereas they can speake well of none: but indeede they must beginne to speake well of others before others shall speake well of them. Thirdly, a man must consider how God dealeth with him. For so often as he sinneth he prouoketh God to cast him away and to confound him eternally; yet the Lord is mercifull and long suffering. Euen so when men doe offend and iniurie vs, we must doe as God doth: not be angrie but fight against our affections, endeauouring to become patient and long suffering as God is with vs. The second propertie of long suffering, is to keepe the affection of anger in moderation and compasse. It is not alwaies a sinne to be angrie, and therefore it is said of Christ (in whome was no blemish of sinne) that he was angrie: Mark. 3.5. yet we must looke that our anger be moderate not continuing ouerlong, as Paul saith, Let not the sunne goe downe vpon your wrath.
The fifth fruit of the spirit is gentlenes, whereby a man behaueth and sheweth himselfe friendly and courteous to euery man, as Paul saith to Titus,Tit. 3.2. Put them in remembrance that they speake euill of no man, that they be no fighters but soft, shewing all meekenes vnto all men, whether they be good or bad. This gentlenes standeth in these points: I. to speake to euery man friendly and louingly. II. to salute friendly and courteously. III. to be readie vpon euery occasion to giue reuerence and honour to euery man in his place. It is made a question of some, whether a man is to salute and speake vnto them that are knowne to be leud and wicked men: but here we see what our dutie is in that we are taught to be courteous to all men both good and bad, yet so as we approoue not of their sinnes: as for that which S. Iohn saith of false prophets,2. Iob 10. receiue them not, neither bid them God speede, it is to be vnderstood of giuing an outward approbation to false teachers.
The sixt fruit is goodnes, which is, when a man is readie to doe good and become seruiceable in his calling to all men at all times vpon all occasions. This was to be seene in that holy man Iob: he saith; that he was eyes to the blind, Iob. 36. [...]5. and feete to the lame, a father vnto the poore, and when he knew not the cause, he sought it out. And S. Paul shewed this fruit most notably after his conuersion, for he saith,1. Cor. 9.2 [...] that he was made all things to all men that he might saue some. He was content to vndergoe any thing for the good of any man. And as we haue heard, the godly are trees of righteousnes bearing fruit not for themselues but for others, and therefore Paul in the epistle to the Galatians giueth this rule, Doe seruice one to another in loue. Gal. 5.13. In these daies it is hard to finde these duties performed in any place. For both practise and prouerb is commonly this, Euery man for himselfe, and God for vs all: but it is a graceles saying; and the contrarie [Page 448] must be practised of all, that desire to be guided by the spirit.
The seuenth fruit is faith. Faith or fidelitie standeth in these two duties. One, to make conscience of a lie, and to speake euery thing whereof we speake, as we thinke it is, and not to speake one thing and thinke an other. A rare thing it is, to finde this vertue in the world now adaies: who is he that maketh conscience of a lie? and is not truth banished out of our coasts; considering that for gaines and outward commodities men make no bones of glosing and dissembling? but alas, the practise is damnable, and the contrarie is the fruit of the holy Ghost,Psal. 15. namely to speake the truth from the heart: & he that can doe this, by the testimonie of God himselfe shall rest in the mountaine of his holines, euen in the kingdome of heauen. The second point, wherein fidelitie consisteth is, when a man hath made a promise that is lawfull and good, to keepe and performe the same. Some thinke it is a small matter to breake promise, but indeede it is a fruit of the flesh; and contrariwise a fruit of the spirit to performe a lawfull promise: and a mans word should be as sure as an obligation: and in conscience a man is bound to keepe promise so farre forth as he will, to whome the promise is made. Indeede if a man be released of his promise, he is then free: otherwise if we promise and doe not performe, we doe not onely cracke our credit before men, but also sinne before God.
The eight fruit of the spirit is meekenesse, which is a notable grace of God, when a man prouoked by iniuries doth neither intend nor enterprise the requitall of the same. And it stands in three duties. The first is to interpret the sayings and doings of other men in better part as much as possibly may be. The second, when men mistake and misconsture our sayings and doings, if the matter be of smaller moment, to be silent & patient as Christ was, when he was accused before the high priests & Pharises: this being withal remembred, that if the matter be of weight and moment, we may defend our selues by soft and mild answers. The third, is not to contend in word or deed with any man, but when we are to deale with others, to speake our minde, and so an ende.
The last fruit of the spirit is temperance, whereby a man bridleth his appetite or lust in meate, drinke, and apparell. In bridling the lust, these rules must be obserued. I. Eating and drinking must be ioyned with continuall fasting, after this manner. We must not glut our selues, but rather abstaine from that which nature desireth, and as some vse to speake, leaue our stomackes crauing. II. A man must so eate and drinke, as afterward he may the better be inabled for Gods worship. Creatures are abused when they make vs vnfit to serue God. The common fault is, on the Sabbath day men so pamper themselues, as that they are made vnfit both to heare and learne Gods word, and fitte for nothing but to slumber and sleepe: but following this rule of temperance these faults shall be amended. III. This must be a caueat in our apparell, that we be attired according to our callings in holy comelinesse. The Lord hath threatned to visit all those that are cloathed in strange apparrell. And holy comelinesse is this, when the apparell is both for fashion and matter so made and worne, [...] 2.3. that it may expresse & shew forth the graces of God in the heart, as sobrietie, temperance, grauitie, &c. and the beholder may take occasion by the apparell, to acknowledge and commend these vertues. But lamentable is [Page 449] the time, looke on men and women in these daies, and you may see and read their sinnes written in great letters on their apparell, as intemperance, pride, and wantonnesse. Euery day new fashions please the world; but indeede that holy comelines which the holy Ghost doth commend to vs, is the right fashion when all is done. And these are the nine fruits of the spirit, which we must put in practise in our liues and conuersations.
Fourthly, if we beleeue in the holy Ghost, and thereupon doe perswade our selues, that he will dwell in vs: we must daily labour as we are commaunded to keepe our vessells in holinesse and honour vnto the Lord: 1. Thess. 4.4. and the reason is good. If a man be to entertaine but an earthly prince or some man of state, he would be sure to haue his house in a readines, and all matters in order against his comming, so as euery thing might be pleasing vnto so worthy a guest: well now, behold, we put our confidence and affiance in the holy Ghost, and doe beleeue that he wil come vnto vs, and [...]anctifie vs, and lodge in our hearts. He is higher then all states in the world whatsoeuer; and therefore we must looke that our bodies and soules be kept in an honourable and holy manner, so as they may be fit temples for him to dwell in. S. Paul biddeth vs [...] not to grieue the holy spirit, Eph. 4.30. where the holy Ghost is compared to a guest, and ou [...] bodies and soules vnto Innes: and as men vse their guests friendly and courteously, shewing vnto them all seruice and dutie: so must we doe to Gods spirit which is come to dwell and abide in vs, doing nothing in any case, which may disquiet or molest him. Now there is nothing so grieuous vnto him as our sinnes, and therefore we must make conscience of all manner of sinne, least by abusing of our selues, we doe cause the holy Ghost (as it were) with greefe to depart from vs. When the arke of the couenant which was a signe of the presence of God, was in the house of Obed Edom, the text saith, that the Lord blessed him and all his house: but when the holy Ghost dwels in a mans heart,2. Sam. 6.17. there is more then the arke of the Lord present, euen God himselfe: and therfore may we looke for a greater blessing. Now then shall we grieue the holy Ghost by sinning, seeing we reape such benefit by his aboad? It is said that our Sauiour Christ was angrie when he came into the temple at Ierusalem, and saw the abuses therein. Now shall he be angrie for the abuses that are done in a temple of stone, and seeing the temples of our bodies which are not made of stone, but are spirituall, figured by that earthly temple, seeing them (I say) abused by sinne, will he not be much more angrie? Yea we may assure our selues, he can not abide that. And therefore if we beleeue in the holy Ghost, we must hereupon be mooued to keepe our bodies and soules pure and cleane. And further, to perswade vs hereunto, we must remember this, that when we pollute our soules and bodies with any manner of sinne, we make them euen stables and styes for our wretched enemie the deuill to harbour in. For when Satan is once cast out, if afterward we fall againe to our old sinnes & loosenes of life, and so defile our bodies, they are then most cleane and neat for them to dwell in: whereupon he will come and bring seuen other deuills worse then himselfe, & so a mans last end shall be worse then his beginning. Now what a fearefull thing is this, that the bodie which should be a temple for the holy Ghost, by our sins should be made a stable for the deuil.1. Thess [...].1 [...]. Furthermore S. Paul biddeth vs, not to quench the spirit. The graces of the holy spirit in this life, are [Page 450] like sparkes of fire, which may soone be quenched with a little water. Now so oft as we sinne, we cast water vpon the grace of God, and as much as we can put out the same: therefore it stands vs in hand to make conscience of euery thing wherein we may offend and displease God. And we may assure our selues, that so long as we liue and lie in our corruptions and sinnes, the holy Ghost will neuer come and dwell with vs. He is a spirit most pure and chast, and therefore must haue an vndefiled temple to dwell in.
Thus we haue heard what is to be beleeued concerning the Father, Sonne, and holy Ghost. Now, looke as we beleeue in God distinguished into three persons: so we must remember, that when we performe diuine worship to him, we may distinguish the persons, but we are not to seuer them: when we pray to the Father, we must not omit the Sonne or the holy Ghost, but make our prayers to them all: for as in nature they are one, and in person not deuided but distinguished: so in all worship we must neuer confound or seuer the persons, but distinguish them, and worship the Trinitie in vnitie and vnitie in trinitie: one God in three persons, and three persons in one God.
Hitherto we haue intreated of the first part of the Creede concerning God: now followes the second part thereof concerning the Church: and [...]t was added to the former vpon speciall consideration. For August. in [...]nchir. c. 59. the right order of a confession did require, that after the Trinitie the Church should be mentioned, as the house after the owner, the temple after God, and the citie after the builder. Againe,Aug. l. 4. c. 10. de [...]ymb. ad Catech. the Creede is concluded with points of doctrine concerning the Church, because whosoeuer is out of it, is also forth of the number of gods children: and he can not haue God for his father, which hath not the Church for his mother.
Question is made what the words are which are to be supplied in this article, the holy Catholike Church, whether, I beleeue, or, I beleeue in: and ancient expositours haue sufficiently determined the matter. One Ruffin. in symb. saith, In these words, in which is set forth our faith of the godhead, it is saide, In God the father, in the Sonne, and in the holy Ghost; but in the rest where the speech is not of the Godhead, but of creatures aud mysteries, the preposition In is not added that it should be, in the holy Church, but, that we should beleeue there is an holy Church not as God, but as a companie gathered to God. And men should beleeue that there is remission of sinnes, not, in the remission of sinnes: and they should beleeue the resurrection of the bodie not, in the resurrection of the bodie: therefore by this preposition the Creatour is distinguished from the creatures, and things pertaining to God from things pertaining to men. Another vpon these words, This is the worke of God that ye beleeue in him; saith,August tract. 2. 9.10 [...]oh. If ye beleeue in him, ye beleeue him; not if ye beleeue him, ye beleeue in him, for the deuills beleeued God, but did not beleeue in him. Againe of the Apostles, we may say, we beleeue Paul, but we doe not beleeue in Paul: we beleeue Peter, but we beleeue not in Peter. For his faith that beleeueth in him which iustifieth the vngodly, is imputed to him for righteousnes. What is it therefore to beleeue in him? by beleeuing to loue and like, and as it were to passe into him, and to be incorporated into his members. Now the reasons which some Papists bring to the contrarie to prooue that we may beleeue in the creatures, & in the church, are of no moment. First they alleadge the phrase of Scripture, Exod. 14.31. [Page 451] They beleeued in God, and in Moses. 1. Sam. 27. 12. And Achis beleeued in Dauid. 2. Chron. 20.20. Beleeue in the Prophets and prosper. Ans. Epiph an. in Anchor. The Hebrewe phrase in which the seruile letter Beth is vsed, must not bee translated with a preposition that ruleth an accusatiue or ablatiue case, but with a datiue case on this manner, Beleeue Moses, Dauid, the Prophets: and it doth not impart any affiance in the creature, but onely a giuing of credance by one man to another. Secondly they alleadge, that ancient fathers read the article on this manner, I beleeue in the holy Catholike Church. Answ. Indeede some haue done so: but by this kind of speech they signified no more but thus much, that they beleeued that there was a Catholike Church.
Thus hauing found what words are to be supplied, let vs come to the meaning of the article. And that we may proceede in order, let vs first of all see what the Church is. The Church is a peculiar companie of men, predestinate to life euerlasting and made one in Christ. First I say, it is a peculiar company of men: for Saint Peter saith,1. Pet. 2. [...]. Ye are a chosen generation, a royall priesthood, an holy nation, and a peculiar people. He speakes indeede of the Church of God on earth, but his saying may be also extended to the whole Church of God, as well in heauen as in earth. Nowe because there can be no companie vnlesse it haue a beginning and a cause whereby it is gathered: therefore I adde further in the definition, predestinate to life euerlasting. Noting thereby the ground and cause of the Catholike Church, namely Gods eternall predestination to life euerlasting: and to this purpose our Sauiour Christ saith,Luk. 12.31. Feare not little flocke, for it is your fathers will to giue you the kingdome: signifying thereby, that the first and principall cause of the Church, is the good pleasure of God whereby he hath before all workes purposed to aduance his elect to eternall saluation. Therefore one saith well,Bernard. in Cant. onely the elect are the Church of God. And further, because no companie can continue and abide for euer, vnlesse the members thereof be ioyned and coupled together by some bond, therefore I adde in the last place, made one with Christ. This vnion maketh the Church to be the Church: and by it the members thereof, whether they be in heauen or in earth, are distinguished from all other companies whatsoeuer. Now this coniunction betweene Christ and the Church is auouched by Saint Paul when he saith,Col 1.18. Christ is the head to his bodie, which is his Church: and when he ascribes the name of Christ not onely to the person of the Sonne but to the Church it selfe, as in the Epistle to the Galatians. To Abraham and his seede were the promises made: he saith not, and to his seedes, as speaking of many, but, and vnto his seede, as speaking of one, which is Christ: that is not the redeemer alone, but also the Church redeemed. For Christ as he is man is not the onely seede of Abraham. And this definition of the Church is almost in so many wordes set downe in the Scriptures in that it is called the Familie of God, partly in heauen,Eph. 3.15. and partly in earth, named of Christ: and it is also called the heauenly Ierusalem, the mother of vs all: and, the celestiall Ierusalem: and,Gal. 4.20. Heb. 12.22. the congregation of the first borne. Nowe for the better vnderstanding of the nature, estate, and parts of the Church, two points among the rest must bee considered; the efficient cause therof, C [...]s predestination; and the forme, the mysticall Vnion.
In handling the doctrine of Predestination, my meaning is, onely to stand [Page 452] on such points as are reuealed in the worde and necessarie, tending to edification. And first I will shewe what is the trueth, and secondly the contrary falshoode. In the trueth I consider foure things; I. what Predestination is: II. what is the order of it: III. what be the parts of it: IV. what is the vse.
Predestination may thus be de [...]ined: It is a part of the counsell of God, whereby he hath before all times purposed in himselfe to shewe mercy on some men, & to passe by others, shewing his iustice on them for the manifestation of the glorie of his owne name. First, I say, it is a part of his counsell, because the counsell or decree of God, vniuersally extends it selfe to all things that are: and Predestination is Gods decree so farre forth as it concernes the reasonable creatures, especially man. Nowe in euery purpose or decree of God, three things must be considered; the beginning, the matter, the ende. The beginning is the will of God whereby he willeth and appointeth the estate of his creatures: & it is the most absolute, supreame, and soueraigne cause of all things that are, so farre forth as they haue beeing: hauing nothing either aboue it selfe or out of it selfe, to bee an impulsiue cause to mooue or incline it; and to say otherwise, is to make the will of God to be no will. Indeede mens wils are mooued and disposed by externall causes, out of themselues borrowed from the things whereof deliberation is made, because they are to be ruled by equitie and reason: and a mans bare will without reason is nothing. Nowe Gods will is not ruled by another rule of reason or iustice, but it selfe is an absolute rule both of iustice and reason. A thing is not first of all reasonable and iust, and then afterward willed by God: but it is first of all willed by God, and thereupon becomes reasonable and iust. The matter of his purpose is a decreed manifestation of two of the most ptincipall attributes of the godhead, mercy and iustice: and that with a limitation or restraint of mercy to some of the creatures, and iustice to some others, because it was his good will and pleasure. And we are not to imagine that this is a point of crueltie in God: for his very essence or nature is not iustice alone or mercy alone, but iustice and mercy both togither: and therefore to purpose the declaration of them both vpon his creatures ouer whome hee is a soueraigne Lord; and that without other respects, vpon his very will and pleasure, is no point of iniustice. The supreame end of the counsell of God is the manifestation of his owne glorie partly in his mercy, and partly in his iustice. For in common equitie the end which he propoundes vnto himselfe of all his doings, must be answerable to his nature; which is maiestie and glorie and (as I haue said) iustice and mercy it selfe.
And because Pauls disputation in the 9. to the Romanes giues light and sufficient confirmation to this which I nowe teach, I will stand a little to open and resolue the same. From the 1. verse to the 6. he sets downe his griefe conceiued for his brethren the Iewes, and therewithall, that it might not bee thought that he spake of malice, he doth onely in close and obscure manner insinuate the R [...]iection of that nation. This done in the 6. v. he answers a secret obiection which might be made, on this manner: If the Iewes be reiected, thē the word of God is of none effect: that is, then the couenant made with the forefathers is void: but the couenant can not be voide: therefore the Iewes are not [Page 453] reiected. The assumption he takes for graunted, and denies the consequence of the proposition. And the ground of his deniall is, because there is a distinction betweene man and man, euen among the Iewes, whereby some are indeede in the couenant, some not. And this distinction is prooued by three examples: the first in this verse, that of the children of Iacob the common parent of all the Iewes, some are Israel, that is, truely in the couenant as Iacob was: and some are not Israel. Now it might be further obiected, that the Iewes are not onely the posteritie of Iacob, but the seede of Abraham in whome all nations of the earth are blessed: and therefore not to be reiected. And to this Paul answers vers. 7. alleadging a second example of the distinction betweene man and man out of the familie of Abraham, in which some were indeede sonnes, some were not. For the proofe of this, first he sets downe the words of the text in Moses, In Isaac shall thy seede be called: and secondly makes an exposition of them with a collection on this manner: Al they which are the sonnes of the promise are the seede of Abraham or the sonnes of God: but Isaac is a sonne of promise and not Ismael: therefore Isaac is the seed of Abraham and heire of the blessing, and not Ismael. The proposition is in the 8. verse, the assumption in the 9. vers. the conclusion in the 7. verse. Here marke, I. howe he makes a double seede, one according to the flesh, the other spirituall: and two kinde of sonnes, one of the flesh, the other sonne of the promise or the sonne of God: for he puts the one for the other. II. that the distinction betweene Isaac and Ismael, whereby one is in the couenant of grace, the other not; standes not in their foreseene saith and vnbeleefe, and the fruites of them: but in the purpose and will of God it selfe. For Isaac is called the childe of promise, because by the vertue of it he was borne, and beleeued, and was adopted the child of God, and made heire of the couenant giuen to Abraham: and therefore consequently the right of apoption befell him by the meere good pleasure of God, which is the first cause of our saluation, without respect of any thing in the person of Isaac. For what God by his promise brings to passe in time, that he most freely decreed before all times. Nowe considering the Iewes might say that Ismael was reiected, because he was borne of the hand-maid Hagar, whereas they, for their parts descend of Abraham and Sarai; by Isaac the lawefull sonne, Paul addes a third example of the distinction betweene man and man out of the familie of Isaac, in which Iacob was a true sonne and heire of the promise, and Esau was not. Nowe the distinction of these two persons is propounded in the 10. vers. and confirmed verse 11, 12, 13. in which are set downe three things: I. the time of this distinction, yer the children were borne, and therefore when they had neither done good nor euill. And this circumstance is noted, to shewe, that God was not mooued by any preuision or preconsideration of Iacobs godlinesse and Esaus prophanenesse to preferre the one before the other. II. the ende why the distinction was made at this time and not afterward when they were borne is, that the purpose of God which is according to his election might remaine sure, not of workes but by him that calleth: that is, that by this meanes it might appeare, that when God receiues any man into the couenant of eternall life, it proceedes not of any dignitie in the man whome God calleth, but from his mercie and alone [Page 454] good pleasure, that his decree of sauing the elect might remaine firme and sure for euer. Hence it is manifest that there is an vnchangeable decree of election of some men (for he that takes all and accepts none can not be said to choose) to saluation, depending vpon the alone will of God; and therefore necessarily by the lawe of contraries, there is an opposite decree of reprobation: for in that God ordaineth some to eternall saluation, hee testifies thereby, that his purpose is to passe by some without shewing of mercy. III. The author of this distinction, God himselfe by his purpose before al times, which purpose he made manifest by testimony giuen to Rebecca, saying, the greater shall serue the younger: that is, the first borne and more excellent according to the flesh, shall loose his birthright and the blessing of his father, and in respect of title to the couenant, be subiect to the younger. And because this testimony concerning the freedome and seruitude of Iacob and Esau might seeme sufficient to prooue the election of the first and the reiection of the second, therefore Paul addes a secōd testimony out of Malachi, I haue loued Iacob & hated Esau: that is, I haue purposed to loue Iacob & to hate Esau. And these words no doubt, are alleadged to expound the former place out of Moses, and shew that the bondage of Esau was ioyned with the hatred of God, and the feedom of Iacob with the loue of God as tokens thereof.
Against this receiued exposition of the former words which I haue nowe propounded, sundrie exceptions are made. First, that the prerogatiue of Isaac aboue Ismael, and Iacob aboue Esau, was only in temporarie blessings, in that God vouchsafed vnto them the right of the land of Canaan. Ans. If these places are to bee vnderstood of temporall blessings and not spirituall, then the Apostle hath not fitly alleadged the former examples, to prooue the reiection of the Iewes from the Couenant. For though it be graunted, there be a difference betweene man and man, in respect of earthly blessings, yet doeth it not followe that there shall be the same difference in things concerning the kingdome of heauen. If a father for some cause disinherit one or two of his children, it were absurd thereupon to conclude that he might therefore kil any of the rest. Againe, the land of Canaan was not onely an earthly inheritance, but also a pledge and figure vnto our forefathers of a better inheritance in heauē: and therefore the excluding of Ismael and Esau from the land of Canaan was a signe that they were excluded from the couenant of grace, and the right of eternall life. Some others say, that by Iacob and Esau are not meant two persons, but the two nations of the Idumeans and the Israelites. Ans. It is a manifest vntrueth. For it was not possible for two nations to striue in the wombe of Rebecca, vnlesse wee considered them as they were comprehended vnder the two heads, to wit, the verie persons of Iacob and Esau. And whereas they say that Esau in person neuer serued Iacob, but onely in his posteritie, the answer is, that Iacobs freedome and prerogatiues were spirituall, and not temporall, which by faith he saw a farre off, but inioyed not: and therefore proportionally Esau was debased to the condition of a seruant in respect of his younger brother, not so much in respect of his outward estate and condition, as in regard of the couenant made with his auncestours from which hee was barred. And though it bee graunted that by Iacob and Esau [Page 455] two nations and not two persons are to be vnderstood, yet all comes to one head, for the receiuing of the nation of the Israelites into the couenant, and the excluding of the nation of the Edomites, both descending of Iacob and Esau, serue as wel to prooue Gods eternal election & reprobation, as the receiuing and reiecting of one man. Others say that these words, I haue hated Esau, are thus to be vnderstood; I haue lesse loued Esau then Iacob. But how then shall we say that Paul hath fitly alleadged this text to prooue the reiection of the Iewe from the fauour of God and the Couenant of grace, considering that of men, wherof one is loued more of God, the other lesse; both may still remain in the Couenant. Lastly, it is alleadged that the former exposition makes Ismael & Esau damned persons. Ans. We must leaue vnto God all secret iudgement of particular persons, and yet neuerthelesse Paul doth very fitly in there two persons, both descending of Abraham, and both circumcised; set forth examples of such, as for their outward prerogatiues, are indeede barred from the couenāt of life euerlasting before god. And again the opposition made by Paul requires that the contrarie to that which is spoken of Isaac and Iacob, should be said of Ismael and Esau. And there is nothing spoken of either of them in the Scriptures which argues the disposition of men ordained to eternall life. Ismael is noted with the brand of a mocker, and Esau of a prophane man.
To proceede in the text, because the doctrine of Paul deliuered in the former verses might seeme strange vnto the Romanes, therefore in the 14. verse, he laies downe an obiection, and answers the same. The obiection is this: If God put distinction betweene man and man, without respect had to their persons, vpon his owne will and pleasure, then is he vniust: but he is not vniust: therfore he makes no such distinction. The answer is, God forbid. Whereby he denies the consequence of the proposition, on this manner: Though God should elect some to saluation, and reiect some others and that vpon his will, yet were there no iniustice with God. The reason of this answer followes in the 18. verse. God hath absolute power or freedome of will, whereby without beeing bound to any creature, he may and can first of all haue mercie on whome he will, and secondly harden whome he will. For the proofe of the first, that God hath mercie on whome he will, he laies downe the testimonie of Moses, vers. 15. I will haue mercie on him on whome I will shew mercie, and I will haue compassion on him on whome I will haue compassion. And in verse 16. makes his collection thence, that it [namely the purpose of God according to election verse 11.] is not in him that willeth or in him that runne [...]h, but in God that sheweth mercie. Whereby he teacheth, that the free election of God in order goes before all things that may in time befall man: and that therefore neither the intentions and endeauours of the minde, nor the workes of our life, which are the effects of election, can be the impulsiue causes to mooue God to choose vs to saluation. The second, that God hardens whome he will, is confirmed & made plaine by the testimonie of Scripture concerning Pharao, verse 17.
In the 19. verse there followes an other obiection, arising out of the answer to the former, on this manner: If God will haue some to be hardened and reiected, [Page 456] and his will can not be resisted, then with no iustice can he punish thē that are necessarily subiect to his decree: but God will haue some to be hardened and reiected, and his will can not be resisted: therfore (saith the aduersarie) with no iustice can hee punish man that is necessarily subiect to his decree. Here marke, that if there had beene an vniuersall election of all men, and if men had beene elected or reiected according as God did foresee that they would beleeue or not beleeue, the occasion of this obiection had beene cutte off. But let vs come to Pauls answer. In the 20. verse hee takes the assumption for graunted, that some are reiected because God will: and that the wil, that is, the decree of God can not be resisted:A child might answer his obiection, if men were elect and re [...]used for their foreseene faith and [...]nbeleefe. and onely denies the coherence of the proposition, checking the malipert pride of the aduersarie, and shewing that the making of this wicked and blasphemous collection against the will of God, is as if a man should sue God at the lawe, and bring him as it were to the barre, and plead against him as his equall, whereas indeede the creature is nothing to the creatour, and is absolutely to submit it selfe to his will in all things. In vers. 21. he proceedes to a second answer, shewing that Gods will is not to be blamed, because by his absolute soueraigntie and the right of creation, hee hath power to choose men, or to reiect and harden them. And where there is right and power to doe a thing, the will of the doer is not to be blamed. Now that God hath this right and power ouer his creature, it is prooued by a comparison from the lesse to the greater, on this manner. The potter hath power ouer the clay to make of the same lumpe one vessel to honour, and another to dishonour: therefore may God much more make some vessells of mercy, and some vessels of wrath prepared to destruction. The first part of the comparison is vers. 21. the second part vers. 22, 23. And least any man should thinke that God makes vessels of honour and dishonour without sufficient and iust cause in himselfe, as the potter may doe: therefore he sets downe endes of the will of God: he makes vessels of dishonour to shewe his wrath, and to make manifest his power: and againe he condemnes no man til he haue suffered him with long patience. And he makes vessells of honour that he might declare the riches of his glorie vpon them. Hence it is manifest, first that the ende of predestination is the glorie of God, which is to be made manifest partly in his iustice and partly in his mercy: secondly that men are not elected or refused of God, for their foreseene corru [...]tions or vertues: for then Paul would not haue said, the God made vessels of dishonour, but that being so alreadie, he left them in their dishonour.
Thus from the 6. verse of this chapter to the 24. Paul hath described vnto vs the doctrine of Gods eternall predestination, and that by the iudgement of Aug de [...]raede [...]t. san [...]t. ad Paulinum. ep. 7 [...]. E [...]c [...]ir. 98 99. [...] [...]rum. 105. epist. [...]ierony. He [...]lib [...] q. 10 B [...]d. i [...] Rom. & Aquinas, &c. Diuines in all ages.
The order of Gods Predestination is this. It is the propertie of the reasonable creature to conceiue one thing after another, whereas God conceiues all things at once with one act of vnderstanding, and all things both past and to come are present with him; and therefore in his eternall counsell he decrees not one thing after another, but all things at once. Neuerthelesse for our vnderstanding sake, we may distinguish the counsel of God concerning man into two acts or degrees: the first is, the purpose of God in himselfe, in which he [Page 457] determines what he wil do, and the end of al his doings: and that is to create al things, specially man for his owne glory, partly by shewing on some men his mercy, and vpon others his iustice. The second is, an other purpose whereby he decrees the execution of the former, and laies downe meanes of accomplishing the ende thereof. These two acts of the counsell of God, are not to bee seuered in any wise, nor confounded, but distinctly considered with some difference. For in the first, god decrees some men to honour by shewing his mercy and loue on them, and some againe to dishonour by shewing his iustice on them; and this man more then that, vpon his will and pleasure, and there is no other cause hereof, known to vs. In the second, knowne and manifest causes are set downe of the execution of the former decree. For no man is actually condemned; yea God decrees to condemne no man but for his sinnes: and no man is actually saued but for the merit of Christ. Furthermore this latter act of the counsell of God, must be conceiued of vs in the second place and not in the first. For euermore the first thing to be intended is the ende it selfe, and then afterward the subordinate meanes and causes wherby the end is accomplished. Againe the second act of Gods counsell containes two other; one which setteth downe the preparation of the meanes whereby Gods Predestination beginnes to come in execution; and they are two, the creation of man righteous after the image of God, the voluntarie fall of Adam and withall the shutting vp of all men vnder damnation: the other appoints the applying of the seuerall meanes to the persons of men; that Gods decree, which was set downe before all times may in time bee fully accomplished; as shall afterward in particular appeare.
Predestination hath two parts, the Decree of Election, the Decree of Reprobation or No-election. This diuision is plaine by that which hath beene said out of the 9. chapter to the Romanes, and it may be further confirmed by other testimonies. Of some it is said,2. Tim. 2.19. that the Lord knowes who are his: and of some others. Christ shall say in the daie of iudgement,Math. 7.21. Act. 13.48. I neuer knewe you. In the Acts it is said, that as many of the Gentiles as were ordained to life euerlasting beleeued. And Iude saith of false prophets,Iud. 4. that they were ordained to condemnation.
In handling the decree of Election, I will consider three things: I. what Election is: II. the execution thereof: III. the knowledge of particular Election. For the first, Gods Election is a decree in which according to the good pleasure of his will, he hath certenly chosen some men to life eternall in Christ for the prai [...]e of the glorie of his grace. This is the same which Paul saith to the Ephesians,Eph. [...].4.5. God hath chosen vs in Christ before the foundation of the world, that we should be holy and without blame before him in loue: who hath predestinate vs to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will. Nowe that wee m [...]y the better conceiue this doctrine, let vs come to a consideration of the seuerall points thereof. First of all I saie, Election is Gods decree. For there is nothing in the worlde that comes to passe either vniuersally or particularly without the eternall and vnchangeable decree of God. And therfore whereas men are actually chosen, & brought to life euerlasting it is because God did purpose with himselfe and decree the same before all [Page 458] worlds. Now touching the decree it selfe, sixe things are to be obserued. The first, what was the motiue or impulsiue cause that mooued God to decree the saluation of any man. Ans. The good pleasure of God. For Paul saith, he will haue mercy on whome he will haue mercy: and, He hath predestinate vs according to the good pleasure of God. Rom. 8. 18. Eph. 1.5. As for the opiniō of them that say, that foreseene faith and good works are the cause that mooued god to choose men to saluation, it is friuolous. For faith and good works are the fruits and effects of gods election. Paul saith, he hath chosen us, not because he did foresee that we would becōe holy, but th [...]t wee might be holy. Eph. 1.4. [...] 1. [...]. And, he hath predestinate vs to adoption. Which is all one as if hee had said, he hath predestinate vs to beleeue, because adoption comes by beleeuing. Now if men are elected that they might beleeue, then are they not elected because they would beleeue. For it can not be that one thing should be both the cause and the effect of another.
The second point is, that Gods election is vnchangeable; so as they which are indeed chosen to saluation can not perish, but shall without faile attaine to life euerlasting. Paul takes it for a conclusion [...] that the purpose of God according to election must remaine firme and sure;Rom. 9. [...]. an [...] 1. 29. and againe, that the gifts and calling of god are without repentance. And Samuel saith, The strength of Israel will not lie or repent. For he is not a man that he should repent. [...]. Sam. 15 [...]9. Such as Gods nature is, such is his will and counsell: but his nature is vnchangeable, I am Iehouah, saith he,M [...]l. 3 6. and I change not: therefore his will likewife and his counsels bee vnchangeable. And therefore whensoeuer the spirit of God shall testifie vnto our spirits, that we are iustif [...]ed in Christ, and chosen to saluation; it must be a means to comfort vs, and to stablish our hearts in the loue of God. As for the opinion of them that say, the elect may fall from grace and be damned, it is ful of hellish discomfort, and no doubt from the deuil. And the reasons cōmonly alleadged for this purpose, are of no moment, as may appeare by the skanning of them.Eph. 1 [...]. [...]. [...]he [...]s. [...].4. [...] [...]. [...]. First they obiect that the Churches of the Ephesians, Thessalonians, and the dispersed Iewes are all called Elect by the Apostles themselues, yet sundrie of them afterward fell away. Ans. I. There are two kindes of iudgement to be giuen of men, the iudgement of certenty, and the iudgement of charitie. By the first indeede, is giuen an infallible determination of any mans election; but it belongs vnto God principally and properly: and to men but in part, namely so farre forth as God shall reueale the estate of one man vnto another. Nowe the iudgement of charitie belongs vnto all men; and by it, leauing all secret iudgements vnto God, wee are charitably to thinke, that all those, that liue in the Church of God, professing themselues to be members of Christ, are indeede elect to saluation, till God make manifest otherwise. And on this manner, and not otherwise doe the Apostles call whole Churches elect. II. they are called elect of the principall part, and not because euery member thereof was indeede elect; as it is called an heape of corne though the bigger part be chaffe. [...]l. 69. [...]8. [...]xod. [...]2 32. [...] 9 [...]3. Secondly it is alleadged, that Dauid praies that his enemies may be blotted out of the booke of life, which is the election of God, and that Moses and Paul did the like against themselues. Answer. Dauids enemies had not their names written in the booke of life but onely in the iudgement of men. Thus Iudas so long as hee was one of the disciples of [Page 459] Christ, was accounted as one hauing his name written in heauen. Now hence it followes, that mens names are blotted out of Gods booke, when it is made cleare and manifest vnto the worlde, that they were neuer indeede written there. And where Moses saith, Forgiue them this sinne: if not, blotte me out of thy bo [...]ke: and Paul, I could wish to be accursed, &c. there meaning was, not to signifie that men elected to saluation might become reprobates: onely they testifie their zealous affections, that they could bee content to be depriued of their owne saluation, rather then the whole bodie of the people should perish, and God loose his glorie. As for that which Christ saith,Ioh. 6 70. Haue I not chosen you twelue, and one of you is a deuill, it is to be vnderstood not of election to saluation, but of election to office of an Apostle; which is temporarie and changeable.
The third point is, that there is an actuall election made in time, beeing indeede a fruite of Gods decree, and answerable vnto it, and therefore I added in the description these wordes, whereby he hath chosen some men. All men by nature are sinners, and children of wrath, shut vp vnder one & the same estate of condemnation. And actuall election is, when it pleaseth God to seuer and single out some men aboue the rest, out of this wretched estate of the wicked world, and to bring them to the kingdome of his owne sonne. Thus Christ saith of his owne disciples,Ioh. 15.19. I haue chosen you out of the world.
The fourth point is, the actuall or reall foundation of Gods election, and that is Christ: and therefore we are said to be chosen to saluation in Christ. Eph. 1.4. He must be considered two waies: as he is God, we are predestinate of him, euen as we are predestinate of the father and the holy Ghost. As he is our Mediatour we are predestinate in him. For when God with himselfe had decreed to manifest his glorie in sauing some men by his mercie, hee ordained further the creation of man in his owne image, yet so as by his owne fall hee should infold himselfe and all his posteritie vnder damnation: this done, he also decreed that the Word should bee incarnate actually, to redeeme those out of the former miserie, whome he had ordained to saluation. Christ therefore himselfe was first of all predestinate as he was to bee our head, and as Peter saith,1. Pet. 1.20. Aug de praede [...]t. [...]anct. c.15. ordained before all worlds; and wee secondly predestinate in him, because God ordained that the execution of mans Election should be in him. Here if any demand, howe wee may be assured that Christ in his passion stood in our roome and steade, the resolution will be easie, if we consider that he was ordained in the eternall counsell of God, to bee our suretie and pledge, and to be a publike person to represent all the elect in his obedience and sufferings: and therefore it is, that Peter saith,Act. 2.23. [...]. Tim. 1. [...]. that he was deliuered by the foreknowledge and determinate counsell of God. And Paul, that grace was giuen vnto vs through Christ Iesus before the world was.
The fifth point is, concerning the number of the Elect. And that I expressed in these words, hath chosen some men to saluation. If God should decree to communicate his glorie and his mercie to all and euery man, there could bee no election. For he that takes all, cannot be said to choose. Therefore Christ saith, Many are called, but fewe are chosen. Some make this question; howe great the number of the elect is, and the answer may bee this, that the Elect [Page 460] considered in themselues be innumerable, but considered in comparison to the whole world, they are but fewe. Hence it followes necessarily, that sauing grace is not vniuersall, but indefinite or parti [...]lar, vnlesse we will against common reason make the streames more large & plentifull then the very f [...]untain it selfe. And this must excite vs aboue all thi [...]gs in the world to labour to haue fellowship with Christ, & to be partakers of the special mercie of God in him, yea to haue the same sealed vp in our hearts. Benefits cōmon to all, as the light of the sunne, &c. are not regarded of any. Things common to fewe, though they be but temporall blessings, are sought for of all. God giues not riches to all men, but to some more, to some lesse, to some none. And herupon how doe men like drudges toile in the world from day to day, and from yere to yere, to inrich themselues. Therefore much more ought men to seeke for grace in Christ, considering it is not common to all. We must not content our selues to say, God is mercifull, but we must goe further, and labour for a certificate in the conscience, that we may be able to say that God is indeede mercifull to vs. When the Disciples would haue knowne how many should be saued, he omitting the question, answers thus, Striue to enter in at the straight gate.
The last point is, the ende of Gods election, and that is the manifesting of the praise and excellencie of the glorious grace of God.Eph [...].
Thus hauing seene what Election is, let vs come to the Execution thereof. Of which remember this rule, Men predestinate to the ende, that is, glorie, or eternall life, are also predestinate to the subordinate meanes, whereby they come to eternall life: and these are vocation, iustification, sanctification, glorification. For the first, he that is predestinate to saluation, is also predestinate to be called, as Paul saith,Rom. 8.3 [...]. Whome he hath predestinate, them also he calleth. Secondly, whome God calleth, they also were predestinate to beleeue; therefore sauing faith is called the faith of the elect. T [...]. 1.1. And in the Actes,Act. 13.48. as many as were ordained to life euerlasting, beleeued. Thirdly whome God hath predestinate to life, them he iustifieth, as Paul sait [...],Rom. [...].30. whome he hath predestinate, them he calleth, and whome he calleth, them he iustifieth. Fourthly, whome he hath predestinate to life, them he hath predestinate to sanctification and holinesse of life, as Peter saith, that the Iewes were elect according to the foreknowledge of God the father vnto sanctification of the spirit. [...]. Pe [...]. [...].1. Lastly, they that are predestinate to life, are also predestinate to obedience, as Paul saith to the Ephesians,Eph. 2. 10. Yee are the workemanship of God, created in Christ Iesus vnto good workes, which God hath ordained that we should walke in them.
This rule beeing the truth of God, must be obserued: for it hath special vse. First of all it serues to stoppe the mouthes of vngodly & profane men. They vse to bolster vp themselues in their sinnes by reasoning on this manner: If I be predestinate to eternall life, I shall be saued whatsoeuer come of it, how wickedly and lewdly soeuer I liue: I will therefore liue as I list, and follow the swinge of mine owne will. But, alas, like blinde bayards they thinke they are in the way, when as they rush their heads against the wall, and farre deceiue themselues. For the case stands thus: all men that are ordained to saluation, are likewise ordained in the counsell of God to vse all the good meanes whereby they may come to saluation. And therefore all the elect that liue in [Page 461] this world shall be called, iustified, sanctified, and lead their liues in all good conscience before God and men: and they that liue and continue in their own wicked waies disputing on this manner, If I be ordained to saluation, I shall not be damned; ouershoote themselues, and as much as they can, plunge themselues headlong into the very pit of hell. And for a man to liue and die in his sinnes, let the world dispute as they will, it is an infallible signe of one ordained to damnation. Secondly, there be others that thinke that the preaching of the word, the administration of the Sacraments, admonitions, exhortations, lawes, good orders, and all such good meanes are needlesse, because Gods counsels be vnchangeable: if a man shall be condemned, nothing shall helpe: if a man be saued, nothing shall hinder. But we must still for our part remember, that God doth not onely ordaine the ende, but also the meanes whereby the ende is compassed: and therefore the very vse of all prescribed meanes is necessarie. And for this cause we must be admonished with diligence to labour and vse all good meanes, that we may be called by the ministerie of the Gospell, and iustified, and sanctified, and at length glorified. If a king should giue vnto one of his subiects a princely pallace, vpon condition that he shall goe vnto it in the way which he shall prescribe; oh what paines would the man take to know the way, and afterward to keepe and continue in it: but behold, the kingdome of heauen is the most glorious and royall pallace that euer was; and God hath bestowed the same on his elect: and he requires nothing at their handes but that they would turne their faces from this world, and walke vnto it in the way which he hath chalked forth vnto them in his word. Therefore if we would haue life euerlasting, we must come forth of the broad way that leades to destruction, and enter into the straight way that leades to eternall life. Wee must acquaint our selues with the guides which are the Ministers of the word, that will crie vnto vs, Here is the way, walke ye in it, when we goe to the right hand or to the left. Vocation, iustification, sanctification, repentance, new- [...]bedience, are the markes of the way, and we must passe by them all: and thus our wearie soules weltring a while in this wretched world, shall at length be receiued into eternall ioy and happinesse.
Touching the knowledge of particular election, two speciall points are to be skanned: I. whether a man may know his election: II. how it may be knowne. For the first, Papists are of mind that no man can certenly know his owne election vnlesse he be certified thereof by some speciall reuelation from God: but the thing is false and erroneous which they say. When the disciples of our Sauiour Christ returned from preaching, and shewed what wonders they had done, and how deuills were subiect vnto them, the text saith they reioyced greatly. But Christ answered them againe, saying,Luk. 10.10. In this reioyce not, but rather reioyce that your names are written in heauen. Whereby he signifies that men may attaine to a certen knowledge of their owne election. For we can not, neither doe we reioyce in things either vnknowne or vncerten. Saint Peter saith,2. [...] 1. [...]. Giue all diligence to make your election sure. Now in vaine were it to vse diligence if the assurance of election could not be any waies compassed without an extraordinarie reuelation. And Paul saith to the Corinthians, [Page 462] Prooue your selues whether ye be in the faith or not. 2. Cor. 13.5. Where he takes it for granted, that he which hath faith may know that he hath faith, and therefore may also know his election: because sauing faith is an vnfallible marke of election.
The second point is, how any man may come to know his owne election. And there be two waies of knowing it. The one is by ascending vp as it were into heauen, there to search the counsel of God, and afterward to come downe to our selues. The second by descending into our owne hearts to goe vp from our selues, as it were by Iacobs ladder, to Gods eternall counsell. The first way is dangerous, and not to be attempted. For the waies of God are vnsearchable and past finding out. The second way alone is to be followed, which teacheth vs by signes & testimonies in our selues, to gather what was the eternall counsell of God concerning our saluation. And these testimonies are two: the testimonie of Gods spirit, and the testimonie of our spirits, as Paul saith,Rom. 8.16. the spirit of God beareth witnesse togither with our spirits, that we are the sonnes of God.
Touching the testimonie of Gods spirit, two questions may be demaunded. The first is, by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption. Ans. It is not done by any extraordinarie reuelation, or enthusiasme, that is, an ordinarie reuelation without the word; but by an application of the promises of the Gospel in the forme of a practicall syllogisme, on this manner: Whoso [...]uer beleeueth in Christ, is chosen to life euerlasting. This proposition is set downe in the word of God, and it is further propounded, opened, and applied to all that be in the Church of God, by the ministers of the Gospel set apart for this ende. Now while the hearers of Gods word giue themselues to meditate and consider of the s [...]me promise, comes the spirit of God and enlightens the eyes, and opens the heart, & giues them power both to will to beleeue, and to beleeue indeede: so as a man shall with freedome of spirit, make an assumption and say, but I beleeue in Christ, I renounce my selfe, all my ioy and comfort is in him: flesh and blood can not say this, it is the operation of the holy Ghost. And hence ariseth the blessed conclusion which is the testimonie of the spirit, therefore I am the child of God.
The second question is, how a man may discerne betweene the illusion of the deuill, and the testimonie of the spirit. For as there is a certen perswasion of Gods fouour from Gods spirit; so there be sleights and frauds of the deuill whereby he flatters and soothes men in their sinnes: and there is in all men naturall presumption in shew like faith, indeede no faith. And this counterfait mocke-faith is farre more common in the world then true faith is. Take a view hereof in our ignorant and careles people; aske any one of them, whether he be certen of his saluation or no; he will without bones making, protest that he is fully perswaded and assured of his saluation in Christ: that if there be but one man in a cuntrie to be saued, it is he: that he hath serued God alwaies, and done no man hurt: that he hath euermore beleeued, and that he would not for all the world, so much as doubt of his saluation. These and such like presumptious conceits in blind and ignorant persons, runne for currant faith in the world. Now the true testimonie of the spirit is discerned from naturall presumption, and all illusions of the deuill by two effects and fruits [Page] thereof, noted by Paul in that he saith, that the spirit makes vs crie Abba, that is, father. The first is, to pray so earnestly with groanes and sighes, as though a man would euen fill heauen and earth with the crie not of his lippes, but of his heart, touched with sense and feeling of his manifold sinnes and off [...]nces. And this indeede is a speciall and principall note of the spirit of adoption. Now looke vpon the loose and carelesse man, that thinkes himselfe so filled with the perswasion of the loue and fauour of God, ye shall finde that he very seldome or neuer praies: and when he doth, it is nothing els but a mumbling ouer the Lords praier, the Creede, and the tenne Commandements for fashions sake. Which argues plainely that the perswasion which he hath of Gods mercie, is of the flesh and not of the spirit. The second fruit is, the affection of a dutifull child to God a most louing father: and this affection makes a man stand in feare of the maiestie of God wheresoeuer he is, and to make conscience of euery euill way. Now those that are caried away with presumption, so soone as any occasion is giuen, they fall straight into sinne without mislike or stay, as fire burnes with speede when drie wood is laide vnto it. In a word, where the testimonie of the spirit is truly wrought, there be many other graces of the spirit ioyned therewith, as when one branch in a tree buddeth the rest budde also.
The testimonie of our spirit is the testimonie of the heart and conscience, purified and sanctified in the blood of Christ. And it testifieth two waies, by inward tokens in it selfe, by outward fruits. Inward tokens are certaine speciall graces of God imprinted in the spirit, whereby a man may certenly be a [...]ured of his adoption. These tokens are of two sorts, they either r [...]pect o [...] sinnes, or Gods mercie in Christ. The first are in respect of sinnes p [...]st, p [...] sent, or to come. The signe in the spirit which concerneth sinnes past, [...]s [...] sorrow, which I may tearme a beginning & mother grace of many other gi [...] and graces of God. It is a kind of griefe conceiued in heart in respect of God. And the nature of it may the better be conceiued, if we compare it with the contrarie. Worldly sorrow springs of sinne, and it is nothing else but the horrour of conscience, and the apprehension of the wrath of God for the same: now godly sorrow, it may indeede be occasioned by our sinnes, but it springs properly from the apprehension of the grace and goodnes of God. World [...]y sorrow is a griefe for sinne onely in respect of the punishment: godly sorrow is a liuely touch and griefe of heart for sinne because it is sinne, though there were no punishment for it. Now that no man may deceiue himselfe in iudging of this sorrow, the holy Ghost hath set downe seuen fruits or signes th [...] whereby it may be discerned. The first is Care to leaue all our sinnes: the second is Apologie whereby a man is mooued and carried to accuse & condemne himselfe for his sinnes past, both before God and men. The third is indignation, whereby a man is exceedingly angrie with himselfe for his offences. The fourth is feare, least he fall into his former sinnes againe. The fifth is desire, whereby he craueth strength and assistance, that his sinnes take not hold on him as before. The sixth is zeale, in the performance of all good duties contrarie to his speciall sinnes. The seuenth is reueng [...], whereby he subdues his [...]o [...] least it should hereafter be an instrument of sinne as it hath beene in [...]ormer [Page] time. Now when any man shall feele these fruits in himselfe, he hath no doubt the godly sorrow, which here we speake of.
The token which is in regard of sinnes present, is the combat betweene the flesh and the spirit,Gal. 1.17. proper to them that are regenerate, who are partly flesh and partly spirit. It is not the checke of conscience which all men finde in themselues both good and badde, so oft as they offend God: but it is a fighting and striuing of the minde, will, and affections with themselues, whereby so farre forth as they are renued, they carrie the man one way, and as they still remaine corrupt, they carie him flat contrarie. Men hauing the disease called Ephialtes, when they are halfe asleepe feele as it were some weightie thing lying vpon their breasts, and holding them downe: now lying in this case, they striue with their hands and feete and with all the might they haue to raise vp themselues, and to remooue the weight, and can not. Behold here a liuely resemblance of this combate. The flesh which is the inborne corruption of mans nature, lies vpon the hearts of the children of God, and presseth them downe as if it were the very weight of a mountaine: now they, according to the measure of grace receiued, striue to raise vp themselues from vnder this burden, and doe such things as are acceptable to God; but can not as they would.
The token that respects sinne to come, is Care to preuent it. That this is the marke of Gods children, appeareth by the saving of Iohn, [...]. Ioh. 5.18. He that is borne of God sinneth not, but keepeth himselfe that the wicked one touch him not. And this care shewes it selfe not onely in ordering the outward actions, but euen in the very thoughts of the heart. For where the Gospel is of force it brings euery thought into captiuitie to the obedience of Christ: 1. Cor. 10.5. and the Apostles rule is followed,P [...]l. 4.8. whatsoeuer things are true, whatsoeuer things are honest, &c. thinke on these things.
The tokens which concerne Gods mercie are specially two. The first is, when a man feeles himselfe distressed with the burden of his sinnes, or when he apprehends the heauie displeasure of God in his conscience for them: then further to feele how he standes in neede of Christ, and withall heartily to desire, yea to hunger and thirst after reconciliation with God in the merit of Christ, and that aboue all other things in the world. To all such Christ hath made most sweete and comfortable promises, which can appertaine to none but to the elect. Ioh. 7. 37. If any man thirst, let him come to me and drinke: he that beleeueth in me, as saith the Scripture, out of his bellie shall flow riuers of water of life. Rev. 21. 6. I will giue vnto him which is a thirst of the well of the water of life freely. Now if he that thirsteth, drinke of these waters, marke what followeth, Ioh. 4.14. Whosoeuer drinketh of the water that I shall giue him, shall neuer be more a thirst: but the water that I shall giue him, shall be in him a well of water springing vp vnto euerlasting life.
The second is a strange affection wrought in the heart by the spirit of God, whereby a man doth so esteeme and value, and as it were, set so high a price on Christ and his righteousnesse, that he accounts euen the most pretious things that are, to be but as dung in regard thereof.Phil. 3.8. M [...]h. [...]3.44. This affection was in Paul, and it is expressed in the parable in which after a man hath found a treasure, he first [Page 465] hides it, and then sells all he hath and makes a purchase of the field where it is. Now euery man will say of himselfe, that he is thus affected to Christ, and that he more highly esteemes the least droppe of his blood, then all things in the world beside: whereas indeede most men are of Esaus minde, rather desiring the red broth then Isaaks blessing; and of the same affection with the Israelites, which liked better the onyons and flesh pottes of Egypt, then the blessings of God in the land of promise. Therefore that no man may deceiue himselfe, this affection may be discerned by two signes. The first is to loue and like a Christian man because he is a Christian. For he that doth aright esteeme of Christ, doth in like manner esteeme of the members of Christ. And of this very point our Sauiour Christ saith,Math. 10. [...]. he that receiueth a Prophet in the name of a prophet, shal receiue a Prophets reward, and he that receiues a righteous man in the name of a righteous man, shall receiue the reward of a righteous man. And Saint Iohn saith, Hereby we know that we are translated from death to life, because we loue the brethren: that is, such as are members, euen because they are so. The second signe of this affection is a loue and desire to the comming of Christ, whether it be by death vnto any man particularly, or by the last iudgement vniuersally, and that for this ende that there may be a full participation of fellowshippe with Christ. And that this very loue is a note of adoption, it appeares by that which S. Paul saith,2. Tim. 4.8. that the crowne of righteousnes is laid vp for all them that loue the appearing of Christ.
The outward token of adoption is New-obedience, wherby a man endeauours to obey Gods commandements in his life and conuersation: as Saint Iohn saith,1. Ioh. 2.3. Hereby we are sure that we know him, if we keepe his commandements. Now this obedience must not be iudged by the rigour of the morall law, for then it should be no token of grace, but rather a meanes of damnation: but it must be esteemed & considered as it is in the acceptation of God,Mal. 3.17. Si quod vis n [...] po tes deus factum computat. August. who spares them that feare him as a father spares an obedient sonne, esteeming things done not by the effect and absolute doing of them, but by the affection of the doer. And yet least any man should here be deceiued, wee must knowe that the obedience, which is an infallible marke of the childe of God, must be thus qualified. First of all it must not be done vnto some fewe of Gods commandements, but vnto them all without exception. Herod heard Iohn Baptist willingly, and did many things: and Iudas had excellent things in him, as appeares by this, that he was content to leaue all and to follow Christ, and he preached the Gospel of the kingdome in Iurie as well as the rest: yet alas, all this was nothing: for the one could not abide to become obedient to the seauenth commaundement in leauing his brother Philips wife; and the other would not leaue his couetousnesse, to die for it. Vpright and sincere obedience doth inlarge it selfe to all the commandements, as Dauid saith,Psal. 1 [...]9. [...]. I shall not be confounded, when I haue respect to all thy commaundements. And Saint Iames saith,Iam. 2.10 [...]. he which faileth in one law is guiltie of all: that is, the obedience to many commaundements is indeede before God no obedience, but a slatte sinne if a man wittingly and willingly carrie a purpose to omit any one dutie of the lawe. He that repents of one sinne truly, doth repent of all: and he that liues but in one knowne sinne without repentance, though he pretend neuer [...]o [Page 466] much reformation of life, indeed repents of no sinne. Secondly this obedience must extend it selfe to the whole course of a mans life after his conuersion and repentance. We must not iudge of a man by an action or two, but by the tenour of his life. Such as the course of a mans life is, such is the man: though he, through the corruption of his nature, faile in this or that particular action, yet doth it not preiudice his estate before God, so be it he renue his repentance for his seuerall slippes and falls, not lying in any sinne; and withall from yeare to yeare walke vnblameable before God and men. S. Paul saith,2. Tim. 2.19. The foundation of God remaineth sure: the Lord knoweth who are his. Now some might hereupon say, it is true indeede, God knowes who are his; but how may I be assured in my selfe that I am his? to this demaund as I take it, Paul answers in the next words, Let euery one that calleth on the name of the Lord depart from iniquitie: that is, let men inuocate the name of God; praying seriously for things whereof they stand in neede, withall giuing thanks, and departing from all their former sinnes, and this shall be vnto them an infallible token that they are in the election of God. Thirdly in outward obedience it is required that it proceede from the whole man: as the regeneration which is the cause of it, is through the whole man in bodie, soule, and spirit. [...]. Thess. 3.23. Againe, obedience is the fruit of loue, and loue is from the pure heart, the good conscience, and faith vnfained.
Thus we haue heard the testimonies and tokens whereby a man may be certified in his conscience that he was chosen to saluation before all worlds. If and desire further resolution in this point, let them meditate vpon the 15. psal. and first epistle of S. Iohn, beeing parcels of Scripture penned by the holy Ghost for this ende.
Here some will demand how a man may be assured of his adoption, if he want the testimonie of the spirit to certifie him thereof. Ans. Fire is knowne to be no painted but a true fire, by two notes; by heate, and by the flame: now if the case fall out that the fire want a flame, it is still knowne to be fire by the heate. In like manner, as I haue saide, there be two witnesses of our adoption, Gods spirit, and our spirit: now if it fall out that a man feele not the principall, which is the spirit of adoption, he must then haue recourse to the second witnesse, and search out in himselfe the signes and tokens of the sanctification of his owne spirit, by which he may certenly assure himselfe of his adoption, as we know fire to be fire by the heate though it want a flame.
Againe it may be demanded on this manner: how if it come to passe that after inquirie, we finde but fewe signes of sanctification in our selues. Ans. In this case we are to haue recourse to the least measure of grace, lesse then which, there is no sauing grace; and it stands in two things: an heartie disliking of our sinnes because they are sinnes, and a desire of reconciliation with God in Christ for them all: and these are tokens of adoption, if they be soundly wrought in the heart, though all other tokens for the present seeme to be wanting. If any shall say, that a wicked man may haue this desire, as Balaam, who desired to die the death of the righteous: the answer is, that Balaam indeede desired to die as the righteous man doth, but he could not abide to liue as the righteous: he desired the ende, but not the proper subordinate meanes [Page 469] which tend vnto the ende; as vocation, iustification, sanctification, repentance, &c. the first is the worke of nature, the second is the worke of grace. Nowe I speake not this to make men secure and to content themselues with these smal beginnings of grace, but onely to shewe howe any may assure themselues that they are at the least babes in Christ: adding this withall, that they which haue no more but these small beginnings must be carefull to increase them, because he which goes not forward goes backeward.
Lastly, it may be demanded what a man should doe if he want both the testimonie of Gods spirit and his owne spirit, and haue no meanes in the world of assurance. Ans. He must not vtterly despaire, but be resolued of this, that though he want assurance nowe, yet he may obtaine the same hereafter. And such must he aduertised to heare the word of God preached: and beeing outwardly of the Church, to receiue the Sacraments. When we haue care to come into the Lords vine-yarde and to conuerse about the wine-presse, wee shall finde the sweete iuyce of heauenly grace pressed forth vnto vs plentifully by the word and sacraments, to the comfort of our consciences, concerning gods election. This one mercy that God by these meanes in some part reueales his mercy, is vnspeakeable. When sickenesse or the day of death comes, the dearest seruants of God, it may bee, must encounter with the temptations of the deuill, and wrastle in conscience with the wrath and displeasure of God, as for life and death: and no man knowes howe terrible these things are, but those which haue felt them. Nowe when men walke thus through the valley of the shadowe of death, vnlesse God should, as it were open heauen, and streame downe vnto vs in this world some lightsome beames of his loue in Christ by the operation of his spirit, miserable were the case euen of the righteous.
Thus much of Election, nowe followes Reprobation, in handling whereof we are to obserue three things. I. what it is. II. howe God doth execute this decree. III. how a man may iudge of the same.
For the first, Reprobation is Gods decree, in which because it so pleased him, he hath purposed to refuse some men by meanes of Adams fall and their owne corruptions, for the manifestation of his iustice. First, I say, it is a decree, and that is euident thus. If there be an eternall decree of God, whereby he chooseth some men, then there must needes be another decree whereby he doth passe by others and refuse them. For election alwaies implies a refusall. Againe, what God doth in time, that he decreed to doe before time: as the case falls out euen with men of mean wisdome, who first of al intend with themselues the things to be done and after do them. But god in time refuseth some men as the scripture testifieth, and it appeareth to be true by the euent: Therefore God before all worldes decreed the reiecting of some men.
Nowe in this decree foure points are to be considered. The first is the matter or obiect thereof, which is the thing decreed, namely the reiection of some men in respect of mercie, or, the manifestation of his iustice vpon them. This may seeme strange to mans reason [...] but here wee must with all submission strike our top-sailes, for the worde of God saieth as much in plaine tearmes. The Apostle Iude speaking of false Prophets saith,Iud. 4. that they were of olde ordained to this damnation. And Paul saith in emphaticall tearmes, that God [Page 468] makes vessells of wrath prepared to destruction: [...]om. [...] 22. 2. [...]o [...] 4.3. 2. [...]. 2.9.13. and that some are reiected, whome he opposeth to them which are elected to saluation.
The second point is the impulsiue cause that mooued God to set downe this decree concerning his creature, & that was nothing out of himselfe, but his verie will and pleasure. Hee hardened Pharaoh with finall hardenesse of heart because he would: and therefore he deceed to doe so because he would. And our Sauiour Christ saith,Mat. 11.25. I thanke thee, O father, Lord of heauen and earth, because thou hast hid these things from the wise and men of vnderstanding, and hast opened them vnto babes. But vpon what cause did God so? It followes in the next wordes,Vers. 25. It is so, O father, because thy good pleasure is such. And if it be in the power and libertie of a man to kil an oxe or a sheepe for his vse, to hunt & kill the hare and partridge for his pleasure: then much more without iniustice may it be in the will and libertie of the creator to refuse and forsake his creature of his glorie. Nay it standes more with equitie a thousand folde that all the creatures in heauen and earth should ioyntly serue to set forth the glorie and maiestie of God the creator in their eternall destruction, then the striking of a slie or the killing of a slea should serue for the dignitie of all men in the worlde. For all this, it is thought by verie many to be very hard to ascribe vnto God who is full of bountie and mercy such a decree, and that vpon his very wil: but let vs see their reasons. First of all they say it is a point of crueltie for God to purpose to create a great part of the world to damnation in hell fire: the answer is, that by the vertue of this decree God cannot be said to create any man to damnation, but to the manifestation of his iustice and glorie in his due and deserued damnation: and the doing of this is absolute iustice. Secondly it is alleadged that by this meanes God shall hate his owne creature, and that before it is: but it is an vntrueth. Wee must distinguish betweene Gods purpose to hate and actuall hating. Now indeede God before all worlds did purpose to hate some creatures: and that iustly so farre forth as his hating of them will serue for the manifestation of his iustice: but he neither hates them indeed nor loues them before they are: and therefore actuall hatred comes not in till after the creation. Whome God hath decreed to loue, them, when they are once created, he beginnes to loue in Christ with actuall loue: and whome hee hath decreed to hate, them being once created, he hates in Adam with actuall hatred. Thirdly it is obiected, that by this doctrine God shall be the author of sinne, for he which ordaines to the ende ordaines to the meanes of the end: but God ordaines men to the ende, that is, damnation: therefore he ordaines them to the meanes thereof, that is, sinne. Ans. The proposition beeing thus vnderstood, he which ordaines a man to an ende, in the same order and manner ordaines him to the meanes, is false. For one may be ordained to the end simply, the ende beeing simply good; and yet not be simply ordained to the meanes, because they may be euill in themselues, and onely good in part, namely so far forth as they haue respect of goodnesse in the minde of the ordainer. Secondly, the assumption is false: for the supreame ende of Gods counsell is not damnation, but the declaration of his iustice in the iust destruction of the creature: neither doth God decree mans damnation as it is damnation, that is, the ruine of man and the putting of him forth to perishment, but as it is a reall execution [Page] of iustice. Thirdly wee must make distinction betweene sinne it selfe and the permission thereof, and betweene the decree of reiection, and actual damnation: nowe the permission of sinne, and not sinne it selfe properly is the subordinate meanes of the decree of reiection. For when God had decreed to passe by some men, he withall decreed the permission of sinne, to which permission men were ordained: and sinne it selfe is no effect, but onely the consequent of the decree: yet so, as it is not onely the antecedent, but also the efficient and meritorious cause of actuall damnation.
The third point is, the reall foundation of the execution of this decree, in iust condemnation, and that is the voluntarie fall of Adam and of all his posteritie in him with the fruite thereof, the generall corruption of mans nature. For howesoeuer God hath purposed to refuse men because it so pleased him, yet when his purpose comes to execution he condemneth no man but for his sinnes: and sinne though it were not in the counsel of God an impulsiue cause that mooued him to purpose a declaration of iustice and iudgement, yet was it a subordinate meanes of damnation: God in wonderfull wisdome ordering & disposing the execution of this decree, so as the whole blame and fault of mans destruction should be in himselfe. And therefore the Lord in the Prophet Ose saith,Hos. 13. 9. One hath destroyed thee, but I will helpe thee: that is, saluation is of God, and the condemnation of men is from themselues. Nowe whereas many deprauing our doctrine say, that wee ascribe vnto God an absolute decree in which he doth absolutely ordaine men to damnation, they may here bee answered. If by absolute, they vnderstand that, which is opposed to conditional, then we hold and auouch, that all the eternall decrees of God are simple or absolute, and not limited or restrained to this or that condition or respect. If by absolute, they vnderstande a bare and naked decree without reason or cause, then we denie Gods decrees to be absolute. For though the causes therof be not knowne to vs [...] yet causes there be, knowne to him, and iust they are: yea the very will of God it selfe is cause sufficient, it beeing the absolute rule of iustice. And though men in reason can not discerne the equitie and iustice of Gods will in this point, yet may wee not thereupon conclude that therefore it is vniust. The sunne may shine clearely though the blinde man see it not. And it is a flatte mistaking to imagine that a thing must first of all be iust in it selfe, and then afterward be willed of God. Whereas contrarise, God must first will a thing before it can be iust. The will of God doth not depend vpon the qualitie and nature of the thing, but the qualities of things in order of causes followe the will of God. For euery thing is as God wills it. Lastly, if it be called an absolute decree, because it is done without al respect to mans sinne, then we still denie it to be absolute. For as God condēnes man for sinne: so he decreed to condemne him for and by his sinne: yet so, as if the question be made what is the cause why he decrees rather in his iustice to condemne this man then that man, no other reason can be rendred, but his will.
The last point, is the ende of Gods decree, namely the manifestation of his iustice, as Salomon saith,Prov. 16.4. The Lord hath made all things for his owne sake, and the wicked for the day of euill. And Paul saith,Rom. 9.22. that God made vessels of wrath, to shew his wrath and to make his power knowne.
[Page 470]Thus we haue seene what Reprobation is: nowe followes the execution thereof, for that which God decrees before time, in time hee executes. And here a speciall rule to be remembred is this. Those which are ordained to iust dā nation, are likewise ordained to be left to themselues in this worlde, in blindnesse of minde and hardnesse of heart, so as they neither shall nor will repent of their sinnes. The trueth of this we may see in Gods word. For S. Peter speaking of the priests and Doctours, and cheife of the people among the Iewes saith plainly, [...]. Pet. 2.8. They stumbled at the word, and are disobedient. Why so? the reason is there set downe, because they were ordained to it of olde. And so Paul saith to the Corinthians, that he handled not the word of God deceitfully, but in the declaration of the trueth he approoued himselfe to euery mans conscience in the sight of God. Nowe hereupon it might be saide: howe then comes it to passe that all receiue not the Gospel in Corinth; and to this hee answers with a terrible sentence,2. Cor. 4.3. If (saith he) our Gospell be hid, it is hid to them that perish: giuing vs to vnderstand, that God leaues them to themselues in this world, whome he purposeth to refuse. And the Lord by the Prophet Esai saith of the Iewes,Esai. [...]. [...]. By hearing they shall heare and not vnderstand, and by seeing they shall see & not perceiue, least they should heare with their eares, and see with their eies, and vnderstand with their hearts, and so turne and be saued.
The vse of this is manifolde: first it serueth to ouerthrowe the opinion of carnall men which reason thus: If I be ordained to damnation, let me liue neuer so godly and well, I am sure to be damned, therefore I will liue as I list: for it is not possible for me to alter Gods decree. Blas [...]hemous mouthes of men make nothing of this and like speeches, and yet they speake flatte contraries. For whome God hath purposed in his eternal counsell to refuse, them also he hath purposed for their sinnes, to leaue to the blindenesse of their mindes and hardnes of their hearts, so as they neither will nor can liue a godly life.
Secondly, this rule doth as it were, lead vs by the hand, to the consideration the fearefull estate of many people among vs. We haue had for the space of thirtie yeares and more the preaching of the Gospel of Christ, and the more plentifully by reason of the schooles of learning. But what hath bin the issue of it? I doubt not but in many it hath beene the meanes of their conuersion & saluation: but to speake generally of the greater part there is little or no fruite to be seene. The most after this long preaching remaine as blinde, as impenitent, as heard hearted, and as vnreformed in their liues as euer they were, though they haue heard the Lord calling them to repentance from day to day, and from yeare to yeare. Well if this rule bee the trueth of God, as no doubt it is, then I say plainely, that there is a most fearefull iudgement of God among vs. My meaning is not to determine or giue sentence of any mans person, of any towne or people, neuerthelesse this may be auouched, that it is a terrible and dangerous signe of the wrath of God, that after this long and daily preaching, there is still remaining a generall hardnesse of heart, impenitencie, and want of reformation in the liues of men. The smithes stithie, the more it is beaten the harder it is made: and commonly the hearts of men, the more they are beaten with the hammer of Gods worde, the more dull, secure, and senselesse they are. This beeing so, it standes euery man in hand to [Page 471] looke to his owne estate. We are carefull to flie the infection of the bodily plague: oh then! how carefull should we be to flie the common blindnesse of minde and hardnes of heart, which is the very plague of all plagues, a thousand fold worse then all the plagues of Egypt? And it is so much the more fearefull, because the more it takes place, the lesse it is perceiued. When a malefactour on the day of assise is brought forth of the iayle, with great bolts and fetters to come before the iudge, as he is going all men pitie him and speake comfortably vnto him: but why so? because he is now to be arraigned at the barre of an earthly iudge. Now the case of all impenitent sinners is farre more miserable, then the case of this man: for they lie fettered in bondage vnder sinne and Satan; and this short life is the way, in which they are going euery houre to the barre of Gods iustice, who is the King of kings and Lord of lords, there to be arraigned and to haue sentence of condemnation giuen against them. Now canst thou pitie a man that is before an earthly iudge, and wilt thou not be touched with the miserie of thine owne estate who goest euery day forward to the barre of Gods iustice; whether thou be sleeping or waking, sitting or standing, as a man on the sea in a shippe goes continually toward the hauen, though he himselfe stirre not his foote. Begin now at length to lay this point to your hearts, that, so long as ye runne on in your blind waies without repentance, as much as ye can, yee make post hast to hel-ward: and so long as you continue in this miserable condition, as Peter saith, Your iudgement is not farre off, and your damnation sleepeth not. Thirdly, seeing those whom God hath purposed to refuse shall be left vnto themselues, and neuer come to repentance, we are to loue and embrace the word of God preached & taught vnto vs by the ministers of the Gospell: withall submitting our selues vnto it, and suffering the Lord to humble vs thereby, that we may come at length out of the broad way of blindnes of mind and hardnes of heart leading to destruction, into the strait way of true repentance and reformation of life, which leadeth to saluation. For so long as a man liues in this world after the lusts of his owne heart, he goes on walking in the very same broad way to hell, in which all that are ordained to condemnation walke: and what a fearefull thing is it, but for a little while to be a companion in the way of destruction with them that perish: and therefore I say once againe, let vs all in the feare of God, lay his word vnto our hearts, and heare it with reuerence, so as it may be in vs the sword of the spirit to cut downe the sinnes and corruptions of our natures, and worke in vs a reformation of life and true repentance.
The third point concerning the decree of Reprobation, is the Iudgement to be giuen of it. This iudgement belongeth to God principally and pro [...]erly, because he knoweth best what he hath determined concerning the estate of euery man, and none but he knowes who they be which are ordained to due and deserued damnation. And againe, he onely knoweth the hearts and wills of men, and what grace he hath giuen them, what they are, and what all their sinnes be, and so doth no angel nor creature in the world beside. As for men, it belongs not to them to giue iudgement of reprobation in themselues or in others, vnlesse God reueale his will vnto them and giue them a gift of discerning. This gift was bestowed on sundrie of the Prophets in the olde testament, [Page 472] and in the newe testament on the Apostles.Psal. 69. & 109. Dauid in many psalmes makes request for the confusion of his enemies, not praying onely against their sinnes, (which we may do) but euen against their persons, which we may not doe. No doubt he was guided by Gods spirit, and receiued thence an extraordinarie gift to iudge of the obstinate malice of his aduersaries. And Paul praies against the person of Demetrius, saying, The Lord reward him according to his doings. 2. Tim. 4.14. And such kind of praiers were lawful in them, because they were carried with pure and vpright zeale, and had no doubt a speciall gift whereby they were able to discerne of the finall estate of their enemies. Againe, God sometimes giues this gift of discerning of some mens finall impenitencie to the Church vpon earth, I say not, to this or that priuate person, but to the bodie of the Church or greater part thereof. S. Iohn writing vnto the Churches saith, [...]. Ioh. 5.16. There is a sinne vnto death (that is, against the holy Ghost) I say not that thou shouldest praie for it: in which wordes he takes it for graunted, that this sinne might be discerned by the Church in those daies. And Paul saith, If any man beleeue not the Lord Iesus,1. Cor. 16.22. let him be had in execration, Mara-natha, that is, pronounced accursed to euerlasting destruction. Whence it appeares, that the Church hath power to pronounce men reiected to euerlasting damnation, vpon some speciall occasions, though Sic Chrysost. I dare not say ordinarily and vsually. The primitiue Church with one consent praied against Iulian the Apostata, and the praiers made were not in vaine, as appeared by the euent of his fearefull ende. As for priuate and ordinarie men, for the tempering and rectifying of their iudgements, in this case they must followe two rules. The one is, that euery member of the Church is bound to beleeue his owne election. It is the commandement of God binding the very conscience, [...] Ioh. 3. that wee should beleeue in Christ. Nowe to beleeue in Christ, is not onely to put our affiance in him, and to be resolued that we are iustified and sanctified and shall be glorified by him, but also that we were elect to saluation in him before the beginning of the worlde, which is the foundation of the rest. Againe, if of things that haue necessarie dependance one vpon another, we are to beleeue the one then we are to beleeue the other. Nowe election and adoption are things conioined, and the one necessarily depends vpon the other. For all the elect (as Paul saith) are predestinate to adoption: and wee are to beleeue our owne adoption: and therefore also our election. The second rule is, that concerning the persons of those that be of the Church, we must put in practise the iudgement of charitie, and that is to esteeme of them as of the elect of God till God make manifest otherwise. By vertue of this rule the ministers of Gods worde are to publish and preach the gospel to all without exception. It is true indeed there is both wheate and darnell in Gods fielde, chaffe and corne in Gods barne, fish and drosse in Gods net, sheepe and goates in Christs folde: but secret iudgements belong vnto god, & the rule of loue, which is to think & wish the best of others, is to be followed of vs that professe faith working by loue.
It may be demanded, what we are to iudge of them that as yet are enemies of God. Ans. Our dutie is, to suspend our iudgement concerning their finall estate: for we knowe not whether God will call them or no: and therefore we must rather pray for their conuersion then for their confusion.
[Page 473]Againe, it may be demaunded, what is to be thought of all our ancetours and forefathers that liued and died in the times when poperie tooke place. Ans. We may well hope the best and thinke that they were saued: for though the Papacie be not the Church of God, and though the doctrine of Poperie rase the foundation, yet neuerthelesse in the verie midst of the Romane Papacie, God hath alwaies had a remnant which haue in some measure truely serued him. In the olde testament when open Idolatrie tooke place in all Israel, God said to Eliah, I haue r [...]serued seuen thousand to my selfe that neuer bowed knee to Baal: See Illyr. Catal. test. ver [...]. and the like is and hath bene in the generall apostasie vnder Antichrist. Saint Iohn saith, that when the woman fled into the wildernesse for a time,Rev. 12.17. euen then there was a remnant of her seede which kept the commandements of God, and had the testimonie of Iesus Christ. And againe, when ordinarie meanes of saluation faile, then God can and doth make a supplie by meanes extraordinarie, and therefore there is no cause why we should say, that they were condemned.
Thirdly it may be demanded, whethether the common iudgement giuen of Francis Spira that he is a reprobate be good or no? Ans. We may with better warrant say no; then any man saie, yea. For what gifts of discerning had they, which came to visit him in his extremitie; and what reasons induced thē to giue this peremptorie iudgement. He said himselfe that he was a reprobate: that is nothing; a sicke mans iudgement of himselfe is not to be regarded. Yea, but he despaired; a senselesse reason: for so doth many a man yeare by yeare, & that very often as deepely as euer Spira did; and yet by the good helpe of the ministerie of the word, both are and may be recouered. And they which will auouch Spira to be a reprobate, must goe further and prooue two things, that he despaired both wholly and finally: which if they cannot prooue, wee for our parts must suspende our iudgements, and they were much to blame that first published the booke.
Lastly it may be demanded, what is to be thought of them that make very fearefull endes in rauing and blaspheming. Ans. Such straunge behauiours are oftentimes the fruits of violent diseases which torment the bodie, and bereaue the minde of sense and reason: and therefore if the persons liued wel, we must think the best: for we are not by outward things to iudge of the estate of any man. Salomon saith, that all things come alike to al, and the same condition to the iust and to the wicked.
Thus much of the parts of Predes [...]ination. Nowe followes the vse thereof: and it concernes partly our iudgements, partly our affections, and partly our liues. The vses which concerne iudgement are three. And first by the doctrine of Predestination we learne that there cannot be any iustification of a sinner before God by his workes. For Gods election is the cause of iustification, because whome God electeth to saluation after this life, them he electeth to be iustified in this life. Nowe election it selfe is of grace and of grace alone, as Paul saith,Rom. 11 [...]5. Election is by grace, and if it be of grace, it is no more of workes: or else were grace no grace: therefore iustification is of grace and of grace alone: & I reason thus. The cause of a cause is the cause of all things caused: but grace alone is the cause of predestinatiō, which is the cause of our vocatiō, iustificatiō [Page 474] sanctification, &c. Grace therefore is also the alone cause of all these. Therefore the Scriptures ascribe not onely the beginning, but also the continuance and accomplishment of all our happinesse to grace. For first, as election, so vocation is of grace. Paul saith,1. Tim. 1.9. God hath called vs not according to our works, but according to his purpose and grace. Againe, faith in Christ is of grace. So it is said, To you it is giuen to beleeue in Christ. Phil. 1.29. Also the iustificatiō of a sinner is of grace. So Paul saith plainly to the Romans: you are iustified freely by his grace. Againe, sanctification and the doing of good workes is of grace. So it is said,Rom 3.24. We are his workemanshippe created in Christ Iesus vnto good workes, which God hath ordained that we should walke in them. Eph. 2.10. Also p [...]rseuerance in good workes and godlines is of grace. So the Lord saith,Ier. 32.40. I will make an euerlasting couenant with them, that I will neuer turne away from them to doe them good, but I will put my feare in their hearts, that they shall not depart from me. Lastly, life euerlasting is of grace. So Paul saith,Rom. 6.23. Life euerlasting is the gift of God through Iesus Christ. Nowe they of the Church of Rome teach the [...]lat contrarie: they make two iustifications; the first whereby a man of an euill man is made a good man: the second, whereby of a good man he is made better. The first they ascribe to grace; but so, as the second is by workes. Secondly hence we learne, that the art of iudiciall astrologie is vaine and friuolous. They that practise it, doe professe themselues to tell of things to come almost whatsoeuer, and this they doe by casting of figures: and the speciall point of their art is to iudge of mens natiuities. For if they may knowe but the time of a mans birth, they take vpon them to tell the whole course of his life from yeare to yeare, from weeke to weeke, and from day to day, from the day of his birth to the houre of his death: yea that which is more, they professe themselues to tell all things that shall befal men either in bodie, goods, or good name, and what kinde of death they shall die. But that this their practise is not of God, but indeede vnlawefull, it may appeare by this, because it standes not with the doctrine of Gods predestination. Two twinnes begotten of the same parents, and borne both at one and the same time, by the iudgement of Astrologians must haue both the same life and the same death, and be euery way alike both in goods and good name: yet we see the contrarie to be true in Iacob and Esau, who were borne both of the same parents at one time. For Iacob tooke Esau by the heele, so as there could not be much difference b [...]tweene them in time: yet for all this Esau was a fierce man and wilde, giuen to hunting; but Iacob was milde of nature, and liued at home: the one had fauour at Gods hand and was in the couenant, but God kept backe that mercie from the other. Againe, in a pitcht field are slaine a thousand men at one and the same time: nowe if we consider the time of their births it may be, they were borne at a thousand sundrie times, and therefore vnder so many diuers positions of the heauens and so by the iudgement of all Astrologers should haue all diuers and sundrie liues and endes: but we see according to the determination of the counsell of God, they haue all one and the same end: and therefore this must admonish all those that are brought vp in schooles of learning, to haue care to spend th [...]r times in better studies: and it teacheth those that are fallen into any manne [...] of distresse, not to haue recourse vnto these fonde figure-casters. For their astrologicall iudgements are [Page 475] false and foolish, as wee may see by the two former examples. Thirdly, the knowledge of God is one of the most speciall points in Christian religion: & therefore the Lord saith,Ier 9.24. Let him that reioice, reioice in this, that he vnderstandeth and knoweth me. For I am the Lord which shewe mercy and iudgement in the earth. And our Sauiour Christ saith,Ioh. 17.3. This is life eternall to knowe thee, the onely very God, and whome thou hast sent Iesus Christ. Now Gods predestination is a glasse wherein we may behold his maiestie. For first, by it we see the wonderfull wisdome of God, who in his eternall counsell did foresee and most wisely sette down the state of euery man: secōdly his omnipotencie, in that he hath power to saue and power to refuse whome he will: thirdly his iustice and mercy both ioyned togither in the exequution of election: his mercy in that he saueth those that were vtterly lost; his iustice in that he ordained Christ to bee a mediatour to suffer the curse of the lawe, and to satisfie his iustice for the elect: fourthly his iustice in the exequution of the decree of Reprobation; for though hee decreed to holde backe his mercie from some men, because it so pleased him, yet he condemneth no man but for his sinnes. Now the consideration of these and the light points, bring vs to the knowledge of the true God.
The vses which concerne our affections are these. First the doctrine of predestination ministers to all the people of God matter of endlesse consolation. For considering Gods election is vnchangeable, therefore they which are predestinate to saluation can not perish: though the gates of hell preuaile against them so as they be hardly saued, yet shall they certenly be saued; therefore our Sauiour Christ saith, that in the latter daies shall arise false Christs and false prophets, which shal shew great signes and wonders,Math. 24.24 [...] so that if it were possible they should deceiue the verie elect. In which wordes he takes it for granted, that the elect of God can neuer finally fall away. And hereupon he saith to his disciples when they reioyced that the deuils were subiect to them,Luk 10.20. rather r [...]ioice that your names are written in heauen. And S. Paul speaking of Hymeneus and Alexander, which had fallen away from the faith, least the church would be discouraged by their fall, because they were thought to be worthy men and pillars of the Church; he doth comfort them from the very gounde of elect [...]on, saying, [...]. Tim. 1. [...]9; The foundation of God remaineth sure and hath this seale: The Lo [...]d k [...]eth who are his. Where Gods election is compared to the foundation of an house, the building whereof may be shaken, but the groundworke stande [...]h fast: and therefore Paul saith further,Rom. 8. [...]3. Who shall lay any thing to the cha [...]ge of Gods elect? Nowe then that wee may haue comfort in distresse, and some thing to stay vpon in all our troubles: we in this world are as straungers in a farre countrie: our passage homeward is ouer the sea of this worlde: the shippe wherein we saile is the Church: and Satan stirres vp many blasts of troubles and temptations [...] and his purpose is to sinke the shippe, or to driue it on the rocke; but we must take the anchor of hope and fas [...]en it in heauen vpon the foundation of Gods election: which beeing done, wee shall passe in s [...]fetie and reioice in the midst of all stormes and tempests. Secondly wheras God refuseth some men and leaues them to themselues, it serues to strike a feare into euery one of vs whatsoeuer: we lie, as S. Paul saith in the like ca [...]e, the [Page 476] Iewes beeing the naturall branches are broken off through vnbeleefe, and thou standest by faith: be not high m [...]nded, but feare. Rom. 11.20. This indeede was spoken to the Romanes, but we must also lay it vnto our hearts. For what is the best of vs, but a lumpe of clay? and howsoeuer in Gods counsell we are chosen to saluation, yet in our selues we are all shut vp vnder vnbeleefe, and are fit to make vessels of wrath. Our Sauiour Christ calleth Iudas a deuill, and we know his leud life and fearefull end: now what are we better then Iudas by nature? If we had bin in his stead, without the speciall bles [...]ing of God, we should haue done as he did: he betraied Christ; but if God leaue vs to our selues, we shal not onely betray him, but by our sinnes euen crucifie him a thousand waies. Furthermore, let vs bethinke our selues of this, whether there be not already condemned in hell, who in their liues were not more grieuous of [...]endours then we. Esai calleth the people of his time a people of Sodom & Gomorrha; giuing the Iewes then liuing to vnderstand,Esa. 2.10. that they were as bad as the Sodomites, & as the people of Gomorrha, on whome the Lord had shewed his iudgements long before. If this be true, then let vs with feare and trembling be thankfull to his maiestie that he hath preserued vs hitherto from deserued damnation.
The vses which respects our liues and conuersations are manifold. First, seeing God hath elected some to saluation, & hath also laid downe the meanes in his holy word wherby we may come to the knowledge of our particular election, we must therfore as Saint Peter counselleth vs, [...]. Pet. [...].10. giue all diligence to make our election sure. In the world men are carefull and painefull ynough to make assurance of landes and goods to themselues and to their posteritie: what a shame is it then for vs, that we should be slacke in making sure to our selues the election of God, which is more worth then all the world beside? and if we shall continue to be slacke herein, the leases of our lands and houses and all other temporall assurances shall be bills of accusation against vs at the day of iudgement to condemne vs. Secondly, by this doctrine we are taught to liue godly and righteously in this present world; because all those whome God hath chosen to saluation, he hath also appointed to liue in newnesse of life, as Saint Paul saith,Eph. 1.4. God hath chosen vs in Christ before the foundation of the world, that we should be holy and without blame before him. And againe,Eph. 2.10 We are created in Christ Iesus vnto good workes, which God hath ordained that we should walke in them. And,2 Thes. 2.13. God hath chosen you to saluation through sanctification of the spirit and faith of the truth. The Elect are vessells of honour: Rom. 9. 2 Tim. 2.21. and therefore all those that will be of the number of the Elect, must carrie themselues as vessells of honour. For so long as they lie in their sinnes they be like vessells of dishonour, imploying themselues to the most base seruice that can be, euen to the seruice of the deuill. The sunne was ordained to shine in the day, and the moone in the night, and that order they keepe; yea euery creature in his kinde obserueth the course appointed vnto it by creation, as the grasse to grow, and trees to bring forth fruit: now the elect were ordained to this ende to lead a godly life; and therefore if we would either perswade our selues or the world, that we are indeede chosen to saluation, we must be plentifull in all good workes, and make conscience of euery euill way: and to doe otherwise, is as much as to chaunge the order of nature, and as if the sunne should cease to shine by [Page 477] day and the moone by night. Thirdly, when God shall send vpon any of vs in this world crosses and afflictions, either in bodie or in minde, or any way else (as this life is the vaile of miserie and teares, and iudgement must beginne at Gods house) we must learne to beare them with all submission and contentation of minde. For whome God knew before,Rom. 8.29. them he hath predestinate to be made like vnto his sonne. But wherein is this likenes? Paul saith, [...]hil 3.10. in the fellowship of his afflictions, and in a conformitie to his death. And the consideration of this, that afflictions were ordained for vs in the eternall predestination of God, must comfort our hearts, and restraine our impatience so oft as we shall goe vnder the burden of them. Hence againe we learne, that they which perswade themselues that they are in the fauour of God, because they liue at ease in wealth and prosperitie, are farre deceiued. For Saint Paul saith,Rom. 9 22. God suffereth with long patience the vessells of wrath prepared to destruction, to make knowne his power and to shew forth his wrath on them. This beeing so, no man then by outward blessings ought to plead that he hath the loue of God. Sheepe that goe in fat pastures come sooner to the slaughterhouse then those which are kept vpon the bare common: and they which are pampered with the wealth of this world, sooner forsake God, and therefore are sooner forsaken of God, then others. Salomon saith, No man knoweth loue or hatred, Eccles. 9. [...] that is, by outward things: for all things come alike to all: the same condition is to the iust and to the vniust, to the wicked and good, to the pure and polluted. Lastly, it may be an offence vnto vs, when we consider that the doctrine of the Gospel is either not knowne, or else despised and persecuted of the whole world; but we must stay our selues with this consideratiō, that nothing comes to passe by chance; that God knowes who are his; and that there must be some in the world, on whome God hath in his eternall counsell purposed to manifest his power and iustice. Againe, Ministers of the Gospel may be discouraged, when after long preaching they see little or no fruit of their labours: the people whome they teach remaining as blind, impenitent, and vnreformed as euer they were. But they must also consider, that it is the purpose of God to choose some to saluation and to refuse others: and that of the first, some are called sooner some later, and that the second beeing left to themselues neuer come to repentance. To this Paul had regard when he said, If our Gospel be hid, it is hid to them that perish. And againe, We are vnto God the sweete sauour of Christ in them that are saued and in them that perish.
Hitherto I haue deliuered the truth of this weightie point of religion, which also is the doctrine of the church of England: now it followeth that we should consider the falshoode. Sundrie Diuines haue deuised, and in their writings published a new frame or platforme of the doctrine of Predestination: the effect whereof is this. The nature of God (say they) is infinite loue, goodnesse, and mercie it selfe: and therefore he propounds vnto himselfe an ende answerable thereunto, and that is the communication of his loue and goodnesse vnto all his creatures. Now for the accomplishing of this supreame and absolute ende, he did foure things. First he decreed to create man righteous in his owne image: secondly, he foresaw the fall of man after his creation, yet so, as he neither willed nor decreed it; thirdly, he decreed the vniuersall [Page 474] Redemption of all and euery man effectually by Christ, so be it they will beleeue in him: fourthly, he decreed to call all and euery man effectually, so as if they will, they may be saued. This beeing done, he in his eternall counsel foreseeing who would beleeue in Christ, did thereupon elect them to eternall saluation: and againe foreseeing who would not beleeue but contemne grace offered, did thereupon also decree to reiect them to eternall damnation.
This platforme howsoeuer it may seeme plausible to reason, yet indeed it is nothing els but a Deuise of mans braine: as will appeare by sundrie defects & errours that be in it. For first whereas it is auouched that Adams fall came by the bare prescience of God,Act. 2.23. without any decree or will of his, it is a flat vntruth. The putting of Christ to death was as great a sinne as the fall of Adam; nay in some respects greater. Now that came to passe not onely by the foreknowledge of God, but also by his determinate counsell. And therefore as the Church of Ierusalem saith, Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together to doe whatsoeuer thine hand and thy counsell had determined before to be done: Act. 4.28. so may we say, that Adam in his fall did nothing but that which the hand of God and his counsell had determined before to be done. And considering the will of God extends it selfe to the least things that are, euen to sparrowes; whereof none doe light vpon the ground without our heauenly father, how can a man in reason imagine that the fall of one of the most principall creatures that are, shall fall out altogether without the will and decree of God. And there can be nothing more absurd then to seuer the foreknowledge of God from his counsel or decree. For by this meanes, things shall come to passe God Nolente, nesciente, non curante. nilling, or not knowing, or not regarding them. Now if any thing come to passe God nilling it, then that is done which God would not haue done; and to say so, is to bereaue him of his omnipotencie. And if we shall say that things fall out, God not knowing of them; we make him to be imprudent, and denie his omniscience: lastly, if we shall say that a thing is done, God not regarding it; we bring in an idol of our owne braines, and stablish the idle-god of the Epicures. But it is obiected to the contrarie, that if God any way decreed and willed the fall of Adam, then he was the author of sinne: which once to say, is blasphemie. Ans. The argument followes not.Volendo velle. There be three actions in the will of God; one whereby he doth absolutely will any thing and delight in it: and of all such things God himselfe is the author. The second is,Nolendo nolle, or, penitus nolle. wholly or absolutely to Nill a thing: and all things thus nilled, can not possibly come to passe, or haue the least beeing in nature. There is also a third action which comes as a meane betweene the two former,Remissè & velle & nolle, or, nolendo velle. which is remissely or in part both to nill and will a thing; wherby though God approoue not euill as it is euill, and therefore doth it not: yet he willeth the permitting of it to be done by others, or the being of it; because in respect of God that decreeth the permitting of euill, it is good that there should be euill. And on this manner and no otherwise God willed the fall of Adam: and therefore in the reason of any indifferent man, though he decreed the fall, yet shall he be free from the blame thereof, which lies wholly vpon the doer; these two caueats alwaies remembred: first that God by his will did not constraine or force the will of Adam to sinne, or infuse into it any corruption; and that [Page 475] therefore he sinned willingly and freely, onely by theDecretum Dei non tollit libertatem voluntatis sed ordinat. necessitie of immutabilitie, and not by the necessitie of coaction: secondly that God willed the fall for a most worthie ende, which was, to lay downe a way tending to the manifestation both of iustice and mercie. Againe, it is alleadged that if God willed Adams fall, then his will is flat contrarie to it selfe, because he wills that which he had by expresse commandement forbidden. Answ. Indeede if God should both will and forbid one and the same thing, in one and the same respect, there should be a contradiction in Gods will: but that God doth not. He forbad Adams fall, as it was sinne: for so in euery commandement sinne as it is sinne is condemned and punished: and yet because it was in a new respect, a meanes of manifesting his glorie, who is able to bring light out of darknesse; therefore he willingly decreed the permission of it. Incest as it is sinne, it is condemned in the seuenth commandement, and punished with death: yet as incest was a punishment of Dauids adulterie, God is said to take his wiues and to giue them to his sonne Absolom.2. Sam. 12.1 [...].
Some againe, as it appeares by their writings, feare to ascribe vnto God so much as a permission of Adams fall: but no doubt they are deceiued. For if these rules be true; that God is omnipotent: that he works all things that are by the counsell of his will, and gouernes them: that he hath care and regard ouer man: that nothing is hid from him: that he is vnchangeable, there must needes be permission of euill. If the deuill could not enter so much as into an heard of swine without Christs permission,Mark. 5.1 [...]. shall we thinke that he could compasse the fall and ouerthrow of man, without a permission? Indeede to permit, is not to hinder euill when one may; and with men it is a fault, but not with God, because he is not bound to hinder the euill which he permits.
The second fault is, that they make the Prescience of mans faith and vnbeleefe, to be the or, as some speake [...], a rule according to which he ordereth his decree. impulsiue cause of Gods decree. For they say that God eternally decrees to saue or refuse men, because he did foresee that they would beleeue or not beleeue. But indeede it is a manifest vntruth. Among the causes of all things that are, there is an order set downe by God himselfe, in which order some causes are highest some lowest, some in the midst. Now the highest cause of all is that, which ouerrules all and is ouerruled of none: and that is Gods will, beyond which there can be no higher cause: for God is placed aboue all, and subiect to none. And this very will of his is the cause of all things that haue beeing: for we must not imagine that a thing first of all existeth, and then afterward is willed of God; but first of all God wills a thing, and then afterward it comes to haue a beeing. Now to say that foreseene faith or vnbeleefe are the moouing causes whereby God was induced to ordaine men either to saluation or to iust damnation, is to vndoe this diuine order of causes, and to displace the linkes; in that Gods will is made a secondarie or middle cause subordinate to other causes placed aboue it: yea this is to make the will of God to depend vpon the qualitie and condition of the creature, whereas contrariwise all things depend vpon Gods will. Againe,Eph. 1. [...]. Paul saith that God hath opened the mystery of his will, according to his good pleasure, which he had purposed to himselfe: whereby he makes a distinction betweene the creature and the Creatour. Men, when they purpose the doing of any [Page 476] thing, borrow reasons of their purposes and wills out of themselues from th [...] things to be done; because mans bare will is no sufficient cause to warrant the doing of this or that, in this or that manner, vnlesse there be iust reason. But Gods will is a simple and absolute rule of righteousnesse, and a thing is good, so farre forth as God wills it. Therefore there is no cause, why he should goe forth of himselfe for externall inducements and reasons of his eternall counsell: his very will in himselfe is a sufficient reason of all his purposes and decrees. And hereupon Paul saith, that Gods purpose was in himselfe, to shew that there is no dependance of his will vpon the creature, and that in ordering and disposing of his decrees he had no reference or respectiue consideration of the qualities and workes of men. Thirdly by this doctrine, there is fastened vpon God want of wisdome, who is wisdome it selfe: and that is very absurd. A simple man that hath in him but a sparke of the wisdome of God, first of all intends with himselfe the ende and euent of the businesse to be done, and then afterward the means whereby the ende is accomplished: but in this platforme God is brought in, in the first place to foresee and consider with himselfe the meanes which tende to the ende, namely faith and vnbeleefe of men, and then afterward to determine with himselfe what shall be the ende and finall condition of euery man either in life or death: as if a man should purpose with himselfe to build an house without any consideration of the ende why; and afterward conceiue with himselfe the particular vses to which he will applie it. Fourthly hence it followeth, that faith shall not onely be an instrument, but also an efficient cause in the acte of iustification of a sinner before God. For the cause of a cause is also the cause of the thing caused; but foreseene faith is an impulsiue cause whereby God was mooued to choose some men to saluation (as it is saide:) and therefore it is not onely an instrument to apprehend Christs righteousnesse, but also a cause or meanes to mooue God to iustifie a sinner; because iustification proceedes of Election which comes of foreseene faith: now this is erroneous by the doctrine of all Churches, vnlesse they be Popish. Fifthly, this doctrine takes it for graunted, that all both young and olde, euen Infants that die in their infancie, haue knowledge of the Gospell, because both faith and vnbeleefe in Christ presuppose knowledge of our saluation by him: considering that neither ordinarily, nor extraordinarily men beleeue or contemne the thing vnknowne. But how false this is, euen common experience doth shew. Lastly, this platforme quite ouerthrowes it selfe. For whereas all men equally corrupt in Adam, are effectually both redeemed and called, the difference betweene man and man, standes not in beleeuing or not beleeuing, for all haue power to beleeue: but in this properly, that some are confirmed in faith, some are not. Now when all without exception are indued with grace sufficient to saluation, I demaund why some men are confirmed in grace, and others not confirmed; as also of Angels, some were confirmed and stand, and some not confirmed, fell? No other reason can be rendered but the will of God. And to this must all come, striue as long as they will, that of men beeing in one and the same estate some are saued, some iustly forsaken, because God would. Againe, as the foreseeing of [...]aith doth presuppose Gods giui [...]g of faith, vnlesse men will say it is naturall: [Page 477] so the foreseeing of faith in some men alone, doth presuppose the giuing of faith to some men alone. But why doth not God conferre the grace of constant faith to all? no other reason can be rendered, but because he will not. Thus then those men whose faith was foreseene, are saued, not because their faith was foreseene, but because God would.
The third fault is, that they ascribe vnto God a conditionall Purpose or counsell, whereby he decrees that all men shall be saued, so be it they will beleeue. For it is euery way as much against common sense, as if it had bin saide, that God decreed nothing at all concerning man. A conditionall sentence determines nothing simply but conditionally, and therefore vncertenly: and when we speake of God, to determine vncertenly, is as much as if he had determined nothing at all, specially when the thing determined is in the power of mans wil, and in respect of God, the decree may come to passe or not come to passe. Men, if they might alwaies haue their choise, desire to determine of all their affaires simply without condition: and when they doe otherwise it is either because they know not the euent of things, or because things to be don are not in their power. No reason therefore that we should burden God with that, whereof we would disburden our selues. Againe, the maiestie of God is disgraced in this kind of decree. God for his part would haue all men to be saued: why then are they not? men will not keepe the condition and beleeue. This is flat to hang Gods will vpon mans will, to make euery man an Emperour, and God his vnderling, and to change the order of nature by subordinating Gods will which is the first cause to the will of man, which is the second cause: whereas by the very law of nature, the first cause should order and dispose the second cause. But for the iustifying of a conditionall decree it is alleadged, that there is no eternall and hidden decree of God beside the Gospel, which is Gods predestination reuealed. Ans. It is an vntruth. There be two wills in God,quid vult sié [...]i de nobis, r, in nobi [...]. one whereby he determineth what he will doe vnto vs or in vs: the other, quid vult s [...] ri á no [...]is. whereby he determineth what we shall doe to him: Now Predestination is the first: whereupon it is commonly defined to be the preparation of the blessing of God, whereby they are deliuered which are deliuered, and the Gospel is the second. Againe, Predestination determines who they are, and how many which are to be saued, and hereupon Christ saith,Ioh. 13.18. I know whom I haue chosen: but the Gospel rather determines what kind of ones and how they must be qualified which are to be saued. Lastly, Predestination is Gods decree it selfe: and the Gospel is an outward meanes of the execution of it: and therefore though the Gospel be propounded with a condition [...] yet the decree of God it selfe, may be simple and absolute.
The fourth defect, is the opinion of Vniuersall sauing grace, a [...]pertaining to all and euery man: which may be fitly tearmed the Schoole of vniuersall Atheisme. For it pulls downe the pale of the Church, and laies it wast as euery common field: it breeds a carelesnes in the vse of the means of grace, the word and Sacraments; when as men shall be perswaded that grace shal be offered to euery one effectually, whether he be of the Church or not, at one time or other, wheresoeuer or howsoeuer he liue: as in the like case, if mē should be told that whether they liue in the market towne or no, there shall be sufficient prouision [Page 478] brought them, if they will but receiue it and accept of it, who would then come to the market?
Vniuersall grace hath three parts. Vniuersall Election: vniuersall Redemption: vniuersall Vocation. Vniuersall Election of all and euery man, is a witlesse conceit: for if men vniuersally be appointed to grace without exception, then there is no electing or choosing of some out of mankind to grace: and if some alone be appointed to grace, as it must needes be in election, then is not grace vniuersall. And it is flat against the word of God. For Christ auoucheth plainely that fewer be chosen then called,Math. 2 [...].14. and (as afterward we shall see) all are not called.Ioh. 17.2,11, 24. And he further saith, that all which are giuen vnto him shall be one with him and haue life euerlasting: but all men shall not be one with him and haue life euerlasting: and therefore all men are not giuen to Christ of the father, that is, ordained to saluation. And the Scripture saith, that all mens names are not written in the booke of life:Apoc. 17.4. and 20.22. Math. 25. [...]4. and that the kingdome of heauen was not prepared for all. And whereas men build this their vniuersall election vpon the largenesse of the promise of the Gospel: vpon the like ground they might as well make an vniuersall decree of Reprobation, whereby God decrees all men to be damned indefinitely vpon this condition, if they doe not beleeue. Now if vniuersall Reprobation be absurd, as it is indeede; then vniuersall Election of all and euery man must take part therewith.
As for the vniuersall Redemption of all and euery man, it is no better then a forgerie of mans braine. There shall be many in the day of iudgement of whome Christ shall say, that he neuer knew them. Againe he saith,Math. 7.23. Iob. [...].36. He which beleeueth not is alreadie iudged, and the wrath of God abides vpon him. But if all were effectually redeemed, & onely condemned for not beleeuing in Christ, it should haue beene saide that they are alreadie iudged, and that the wrath of God not abides but returnes vpon them. Iob. 17.9. Christ makes no intercession for the world: and therefore his redemption is not effectuall to all men. For the intercession is the meanes of applying the satisfaction. If it be saide that by the world is meant onely contemners of grace, it appeares to be otherwise in that Christ opposeth the world to them which are the fathers, and are giuen to Christ by him: thereby signifying that by the world he meanes all such as are not the fathers, and were neuer giuen to Christ. And he laies downe his life for his sheepe: Ioh. 10.27. now the sheepe haue all these brands or marks; they heare his voice, they know him, they follow him, they shall not perish, none shall pluck them out of Christs hands: and these are onely such of whom Paul saith; Who shal lay any thing to the charge of Gods elect: it is God that iustifieth who shall condemne? And if this should be true,Rom. 8.33. that Christ was crucified and died no lesse to make satisfaction for the sinnes of the damned, then for the sinnes of Peter and Paul and the rest of the Saints, it followes necessarily that all their sinnes are forgiuen: considering that remission of sinne depends inseparably vpon satisfaction made to Gods iustice for sinne: and satisfaction doth necessarily abolish all fault. We graunt that Christs death is sufficient to saue many thousand worlds: we graunt againe it is euery way most effectuall in it selfe: but that it is effectuall in, or vnto the person of euery man, that we denie. For if it were thus effectual, then it should be applied to the person of euery man, as to Cain, Iudas, Nero, Heliogabalus, [Page 479] &c. euen as the plaister is laid to the sore: beeing applied, Christs righteousnes should be imputed for the iustification and sanctification of all and euery mā: and thus some iustified before God and sanctified should after goe to hell and be damned, whereas Dauid, neuer so much as dreaming of this diuinitie saith, that they are blessed which haue the pardon of their sinnes: [...]sal. 32. [...]. Rom. 5.1. and Paul, that they which are iustified haue peace with God. But let vs heare what reasons may be alleadged to the Vniuersalitie of redemption: I. Ezechiel 33. v. 11. As I liue saith the Lord, I will not the death of the wicked: but, that the wicked returne from his wicked way. Answ. The place is to be vnderstood not simply but in respect; of the twaine God rather wils the repentance of the sinner then his death. Againe, he wills not death as it is the destruction of his creature; and so this place may be vnderstood: yet neuertheles he wills the same as it is a means of manifestation of his iustice: and therefore the prophet Esai saith,Isai 45.7. that God createth euill. II. 1. Tim. 2. God would haue all men to be saued and come to the acknowledgement of the truth. Ans. The place is meant not of the persons of all particular men, but of the orders and kinds of men. For in the first verse Paul exhorted Timothie that praier should be made for all men: and in the second verse opening his owne meaning, he addeth these wordes, for kings and all that be in authoritie: as though he should say, wee must pray not onely for priuate men and for the common people, but also for publike persons, though they persecute the Gospell. But why? because in that very order God hath his elect which shall be saued. And on this manner Paul expounds himselfe elsewhere. There is neither Iewe nor Grecian: there is neither bond nor free: there is neither male nor female: for ye are all one in Christ. Gal. 5.27. III. Rom. 11. v. 32. God hath shut vp all in vnbeleefe that he might haue mercy on all. Ans. The word all, must be vnderstood of all that are to be saued, both of Iewes and Gentiles, as the article added to all importeth, [...] and the meaning is, that God will saue all whome hee purposeth to saue of his mercy, and not of their merit, because al are sinners as well Iewes as Gentiles: thus Paul expoundes himselfe, Galat. 3.22. The scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue. And if wee should expound the worde all, for euery particular man, as some would haue it, Paul must contradict himselfe, who said before that God would haue mercie on whome hee will haue mercy, and whome he will he hardeneth, and in this very chapter his drift is to prooue the reiection of the Iewes, and the calling of the Gentiles. IV. Ioh. 3. 16. God so loued the world that he hath giuen his onely begotten sonne, that whosoeuer beleeueth in him shall not perish but haue euerlasting life: and Ioh. 6. [...]1. I will giue my flesh for the life of the world. Answ. By world, wee must not vnderstand euery particular man in the worlde, but the Elect among the Iewes and Gentiles: for in both these places Christ doth ouerthwart the conceit of the Iewes, which thought that they alone were loued of God, and not the Gentiles. And howe this word is to be vnderstood in the newe testament, Paul doeth fully declare. Rom. 11. v. 12. If (saith he) the fall of them, that is, the Iewes, be the riches of the worlde, and the diminishing of them the riches of the Gentiles, &c. and v. 15. If the casting away of them be the reconciling of the worlde, what shall the receiuing be but life from the dead. Where by the worlde, hee vndestandes [Page 480] the bodie of the Gentiles in the last age of the world. And thus he fully declares his owne meaning, when he saith to the Corinthians,2. Cor. 5.18. God was in Christ reconciling the world vnto himselfe. V. Rom. 14. v. 15. Destroy not him with thy meate for whome Christ dyed. 2. Pet. 2.1. Denying the Lord that bought them, and bring vpon themselues swift damnation. Therefore Christ died for them also which are condemned. Answ. The reason is not good. For in these and such like places the scripture speakes of men, not as they are indeede before God, but as they are in appearance and profession, and as they are in the acceptation with men. For so long as a man holdes and imbraces the Christian faith, so long in the iudgement of charitie wee must esteeme him to be one that is redeemed by Christ, though indeede he be not. And this is the meaning of Peter when he saith, that false prophets denie the Lord that bought them. IV. In the preaching of the gospell grace is freely offered not onely to the Elect, but to all men indifferently: and God in offering grace deludes no man: and therefore Christs death appertaines and belongs to all men indifferently. Answer. The preaching of the Gospell is an ordinance of God appointed for the gathering togither and the accomplishment of the number of the elect: and therefore in the ministerie of the word, grace and saluation is offered principally and directly to the elect;, and onely by consequent to them which are ordained to iust damnation: because they are mingled with the elect in the same societies: and because the ministers of God, not knowing his secret counsell, in charitie thinke all to be elect. And though God in offering grace doe not conferre it to all, yet is there no delusion. For the offering of grace doth not onely serue for the conuersion of a sinner, but also to be an occasion by mens fault of blinding the minde and hardening the heart, and of taking away excuse in the day of iudgement.
To conclude this point; Vniuersall redemption of all men, we graunt: the Scripture saith so: and there is an vniuersalitie among the elect and beleeuers: but vniuersall Redemption of all and euery man as well the damned as the elect and that effectually, wee renounce as hauing neither footing in the scripture, nor in the writings of any ancient and orthodoxe diuine, for many hundred yeares after Christ, his wordes not depraued and mistaken.
As for Vniuersall vocation, it is of the same kinde with the former [...] because it is slatte against the word of God in which is fully set downe a distinction of the whole world from the creation to the daies of Christ, into two parts: one, the people of God beeing receiued into the couenant: the other, (beeing the greatest part of the worlde) No-people, and forth of the couenant. From the beginning of the world to the giuing of the lawe, the Church was shut vp in the families of the Patriarches: and the couenant in the verie familie of Abraham was restrained to Isaak:Gen. 6. and the members of these families, for this cause, were called the sonnes of God: the rest of the world beside being tearmed as they were indeede, the sonnes of men. From the giuing of the lawe til Christ, the nation of the Iewes was the Church of God, and the rest of the world beside, no people of God. [...]sa 4 [...].9. Ose. 2.23. & 1 10. [...]a [...]h. [...].11. Act. 14.16. [...]. 2.13. And therefore Esai calls them prisoners and them that are in darkenesse: and Ose, Such as are without mercie and no people: and Zacharie, Such as are not ioyned to the Lord: and Paul. Such as are set to walke in their owne waies, being without God and without Christ in the world. And this distinction [Page 481] betweene Iewe and Gentile stood till the very ascension of Christ. And hereupon when he was to send his disciples to preach,Mat. 10.6.7. hee charged them not to goe into the way of the Gentiles; and not to enter into the cities of the Samaritanes, but rather to goe to the lost sheepe of the house of Israel: and when the woman of Canaan made request for her daughter, he gaue a deniall at the first vpon this distinction, saying,Mat. 15.22. It is not meete to take the childrens bread and giue it vnto dogges: and againe, I am not sent but vnto the lost sheepe of the house of Israel. It wil be said, that this distinction arose of this, that the Gentiles at the first fell away from the couenant, & contemned the Messias. It is true indeede of the first heades of the Gentiles the sonnes of Noe: but of their posteritie it is false, which in times following did not so much as heare of the couenant, and the Messias. The Prophet Esai saith of Christ,Esai 55.5. A nation that knewe not thee, shall runne vnto thee. And Paul speaking to the Athenians saith,Act. 17.30. that the times of this their ignorance God regarded not: but now admonisheth all men euery where to repent: and to the Romanes he saith, that the mysterie touching Christ and his benefits was kept secret since the worlde began,Rom 16.26. 1. Tim. 3.16. and nowe opened and published among all nations. And if the Gentiles had but knowne of the Messias, why did not their Poets and Philosophers who in their writings notoriously abuse the Iewes with sundrie Apella, Verpus, Recutitus, Sabbatarius, Cultur [...]. nickenames, at the least signifie the contempt of the Redeemer. Wherefore to holde, and much more to auouch by writing, that all and euery one of the heathen were called, it is most absurde: and if it were so, the Caniballs and the sauadge nations of America should haue knowne Christ without preaching which by the histories of the discouerie of those countries, is knowne to be false.
Againe, if the: Vocation of euery man bee effectuall, then faith must bee common to all men either by nature or by grace, or both: now to say the first, namely that the power of beleeuing is common to all by nature, is the heresie of the Pelagians, and to say it is common to all grace, is false.2. Thess. 3.1. All men haue not faith, saith Paul: nay many to whome the Gospell is preached, doe not so much as vnderstand it and giue assent vnto it;2. Cor. 4.4. Satan blinding their mindes that the light of the glorious gospell of Christ should not shine vnto them: and to saie that faith is partly by nature & partly by grace, is the condēned heresie of the semi-Pelagian:2. Cor. 3.5. for we can not so much as thinke a good thought of our selues.
The last defect in the platforme is, that they ascribe vnto God a wrong end of his counsels: namely the communication of mercie or goodnesse in eternal happines. For the absolute and soueraigne ende of all Gods doings must bee answerable to his nature, which is not mercie and loue alone, but also iustice it selfe: and therefore the right ende is the manifestation of his glorie both in iustice and mercie by the expresse testimonie of scripture. Againe, if the communication of his goodnes were the highest end of all his counsells, all men without exception should be saued, because God can not be frustrated of his end and purposed: & if but one man be damned, he is damned; either because God will not saue him, or because he can not. If they say he will not, then is he changeable; if he can not, then is he not omnipotent, considering his purpose was to conuey happinesse to all creatures.
Thus much of the efficient cause of the Church, namely Gods predestination: [Page 482] which doctrine could not here bee omitted considering no man can beleeue himselfe to be a member of the Church, vnlesse withall hee beleeue that he is predestinate to life euerlasting. Nowe wee come to the second point, namely the Mysticall vnion, which is the very forme of the Church, whereby all that beleeue are made one with Christ. Ga [...]. [...].28. To the causing of this vnion two things are required, a Donation or giuing of Christ vnto that man, which is to bee made one with him: and a Coniunction betweene them both. Of the first, the Prophet Esai saith, [...]sa [...]. 9.16. Rom. 8.31. Vnto vs a child is borne, and vnto vs a sonne is giuen: and Paul, Who spared not his owne sonne, but gaue him for vs all: how shall he not with him giue vs all things also? And touching it sundrie points must be considered. The first is, what is meant by this giuing? Ans. It is an action or worke of God the Father by the holy ghost, whereby Christ as redeemer in the appointed time is really communicated to al ordained to saluation in such manner, that they may truely say, that Christ himselfe withall his benefits is theirs, both in respect of right thereto, and in respect of all fruit redounding thence, and that as truely as any man may say that house and land giuen him of his ancetours is his owne both to possesse and to vse.
The second point is, what is the very thing giuen? Answ. Whole Christ God and man is giuen, because his humanitie without his godhead, or the godhead without the humanitie doth not reconcile vs to God. Yet in this giuing there must be a diuers consideration had of the two natures of Christ [...] for the communication of the godhead is merely energeticall, that is, onely in respect of operation; in that it doth make the manhood personally vnited vnto it to be propitiatorie for our sinnes and meritorious of life eternall. And to auouch any communication of the godhead in respect of essence, were to bring in the heresie of the Maniches, and to maintaine a composition and a commixtion of our natures with the nature of God. Againe, in the manhood of Christ wee must distinguish betweene the subiect it selfe, the substance of body and soule, and the blessings in the subiect which tend to our saluation. And the communication of the aforsaid manhood is in respect of both, without separation: for no man can receiue sauing vertue from Christ, vnlesse first of all he receiue Christ himselfe, as no man can haue the treasure hid in the fielde, vnlesse first of all he haue the fielde: and no man can be nourished by meate and drinke vnlesse first of all he receiue the substance of both.Ioh 6.53 54. And this is the cause why not onely in the preaching of the worde but also in the institution of the Lords supper, expresse mention is made, not onely of Christs merit, but also of his verie bodie and blood, whereby the whole humanitie is signified, as appeares by that place where it is said,Ioh. 1.14. that the Word was made flesh. And though the flesh of it selfe profit nothing as S. Iohn saith, yet as it is ioyned to the godhead of the sonne and doth subsist in his person, it receiueth thence quickening vertue, to reuiue and renue all those to whome it shall be giuen. Lastly, among the blessings that are stored vp in the manhood of Christ for our saluation, some are giuen vnto vs by imputation, as when wee are iustified by the righteousnesse indeede inherent in his manhoode, but imputed vnto vs: some by infusion, as when holinesse is wrought in our heartes by the spirit, as a fruite of that holinesse which is [Page 483] in the manhood of Christ, and deriued from it, as the light of one candle from another.
The third point is, in what manner Christ is giuen vnto vs. Ans. God the father giueth Christ vnto his Church not in any earthly or bodily manner, as when a king bestoweth a gift with his owne hand, and putteth it into the hand of his subiect: but the manner is altogether celestiall and spirituall: partly because it is brought to passe by the meere diuine operation of the holy Ghost: & partly because in respect of vs, this gift is receiued by an instrument which is supernaturall, namely, faith, whereby we lay hold on, and applie vnto our selues the Euangelicall promises. And this manner of giuing may be conceiued thus. A man that neuer stirred foote out of England holds and enioyes land in Turkie: but how comes it to be his? Thus: the Emperour was willing and content to bestow it; and the man for his part as willing to accept and receiue it: and by this meanes that which at the first was the Emperours, by mutuall consent becomes the mans. In the same manner God the Father hath made an Euangelicall couenant with his Church: in which of his mercie he hath made a graunt of his owne sonne vnto vs, with righteousnesse and life euerlasting in him: and we againe by his grace accept of this graunt and receiue the same by faith: & thus by mutuall consent according to the tenour of the couenant, any repentant sinner may truly say, though I now haue mine aboad vpon earth, and Christ in respect of his manhood be locally in heauen; yet is he truly mine to haue and to enioy, his bodie is mine, his blood is mine. As for the giuing & receiuing of the bodie & blood of Christ in bodily manner (which the Papists maintaine in auouching the reall transubstantiation of bread and wine in the sacrament into the bodie and blood of Christ, and the Lutherans also in teaching that his bodie and blood is substantially either in, or with, or vnder the bread and wine) is an erroneous conceit flat opposite to sundrie points of the Cbristian faith. For Christ to this very houre retaineth still the essence and essentiall properties of a true bodie, and we beleeue that really and visibly he ascended into heauen, and there abides till his second comming to the last iudgement: who then hauing but common reason would imagine a communication of the bodie of Christ pent vp in the element of bread, and conueyed into our bodies by the mouth and stomacke.
The third point is, whether we are not lords of Christ, he being thus giuen vnto vs. Ans. No: for this donation is not single but mutuall. As Christ is giuen to vs, so we againe are giuen to Christ, as he himselfe saith,Ioh. 17.2. Those whome thou hast giuen me, Father, I haue kept. And we are giuen vnto him in that our bodies and soules are made his not onely as he is God, but also as he is our redeemer: and our sinnes with the guilt thereof are made his by imputation, and the punishment thereof is wholly laid vpon him. This is all the dowrie which the Church, beeing the spouse of Christ, hath brought vnto him.
The fifth point is, how any man in particular may know that Christ is giuen vnto him of the Father. Ans. When God giues Christ to man, he withall giues man grace and power to receiue Christ, and to apprehend him with all his benefits: and this we doe when we vtterly renounce our selues, this world and all things therein, bewaile our sinnes past, resting on the death of Christ [Page 484] for the pardon of them al, and as it were with both the armes of faith catching holde vpon him in all estates, both in life and death. When the heart of any man is truely disposed and inclined to doe these and the like things, wee may truely say, that God hath giuen him grace to receiue Christ.
The second thing required to make vs one with Christ is, the Mysticall vnion, which is a Coniunction wherby Christ & his Church are actually coupled into one whole Mystical bodie. Now that we may the better cōceiue the nature of it, sundrie questions are to be mooued. The first, what kinde of coniunction this is. Ans. In the scripture we meete with three kinde of coniunctions. The first is, coniunction in nature, when sundrie things are coupled by one and the same nature. As the Father, the Sonne, and the holy Ghost, being three distinct subsistances are all one, and therefore ioyned in one godhead or diuine nature. Nowe Christ and the beleeuer are not ioyned in nature: for thē they twaine should haue one bodie and soule. The second coniunction is in person, when things in nature different, so concurre togither, that they make but one person; as the bodie and soule make one man: and the godhead of the sonne with his manhood make but one Christ: in whome there is an vnion of distinct natures with vnity of person. Nowe Christ and a Christian are not ioyned in person: for Christ is one person, Peter a second, and Paul a third distinct from thē both: & so many men as there bee, so many seuerall persons. The third coniunction is in spirit; and this is the coniunction meant in this place: whereby Christ and his Church are ioyned togither: for the verie same spirit of God that dwelleth in the manhood of Christ and filleth it with all graces aboue measure, is deriued thence and dwelleth in all the true members of the Church, and filleth them with the like graces in measure, and therefore S. Iohn saith, Hereby wee knowe that we dwell in him and he in vs, because he hath giuen vs of his spirit. Hence it followes, that the bond of this coniunction is one and the same spirit descending from Christ the head to all his members, creating also in them the instrument of faith whereby they apprehend Christ and make him their owne.
The second is, what are the things vnited? Ans. Not the bodie of the beleeuer, to the bodie of Christ, or the soule to his soule, but the whole person of the man to the whole person of Christ: yet in this order; we are first of al & immediately ioyned to the manhood of Christ, & by the manhood to the godhead.
The third question is, what is the manner of this coniunction. Answ. Wee must not thinke that Christ and his Church are ioyned by imagination, as the minde of man and the thing whereof he thinkes: or by consent of heart as one friende is ioyned with another, and as the Iewes conuerted were all of one heart and soule: or by any abode in one place, or by touching, as sea and lande are both ioyned togither and make one globe: [...] 2.48. or by any composition or cō mixtion of substances, as when many ingredients are put togither, to make one medicine. But this coniunction is altogither spirituall as the former Giuing was; and incomprehensible to mans reason: and therefore wee must rather labour to feele it by experience in the heart, then to conceiue it in the braine. Yet neuerthelesse it shall not be amisse to consider a resemblance of it in this comparison. Suppose a man hauing the parts of his bodie disioyned [Page 485] farre asunder, his head lying in Italy, one arme in Germanie, the other in Spaine, and his leggs with vs in England: suppose further all these parts or quarters haue all one soule, extending it selfe vnto them all, and quickening each of them seuerally as though they were neerely ioyned togither: and though the parts be seuered many hundred miles asunder, yet the distance of place doth not hinder the coniunction, considering one and the same soule doth inlarge it selfe and giue life vnto them all. In the same manner the head of the Mysticall bodie Christ our Sauiour is nowe in heauen, and some of his members in heauen with him, and some in earth: and of these, some in England, some in Germanie, some in Italy, some in Spaine, distant many thousand miles asunder: and the spirit of God is as it were the soule of this bodie which giueth spirituall life to all the members: distance of place doth not hinder this coniunction, because the holy Ghost which linketh all the partes togither is infinite.
The benefits which we receiue by this Mysticall vnion are manifold. For it is the ground of the conueiance of all grace. The first is, that by means hereof euery Christian as he is a Christian or a man regenerate hath his beginning and being in Christ, howesoeuer as he is a man hee hath his beeing and subsisting in himselfe, as Paul saith,1. Cor. 1.30. Ephes. 5.30, Ye are of God in Christ. And, We are members of his bodie of his flesh and of his bones. Howe will some say can this be? After this manner. The comparison is taken from our first parents. Eue was made of a rib taken out of Adams side, he beeing cast into a slumber: this beeing done, Adam awaked and said, This nowe is bone of my bone and flesh of my flesh Christ was nailed on the crosse and his most pretious blood was shed, and out of it arise and spring all true Christians; that is, out of the merit of Christs death & passion, whereby they become newe creatures. Secondly, euery one that beleeueth in Christ by reason of this vnion hath an vnspeakable prerogatiue: for hereby he is first vnited to Christ, and by reason thereof is also ioyned to the whole trinitie, the father, the sonne, and the holy Ghost, and shall haue eternall fellowship with them. Thirdly, sundrie men specially Papists deride the doctrine of iustification by imputed righteousnes: thinking it as absurde, that a man should be iust by that righteousnesse which is inherent in the person of Christ; as if we should say, that one man may liue by the soule of another: or be learned by the learning of another. But here we may see that it hath sufficient foundation. For there is a most neere and strait vnion betweene Christ and all that beleeue in him: and in this vnion Christ with all his benefits according to the tenour of the couenant of grace, is made ours really: & therfore we may stande iust before God by his righteousnesse; it beeing indeede his, because it is in him as in a subiect; yet so, as it is also ours; because it is giuen vnto vs of God. Nowe there is no such vnion betweene man and man, and for that cause one man can not liue by the soule of another, or be learned by the learning of another. Fourthly frō this fountaine springes our sanctificatiō, wherby we die to sin and are renued in righteousnes and holines. Wormes & flies that haue lien dead al winter, if they be laid in the sunne in the spring time begin to reuiue, by vertue thereof: euen so, whē we are vnited to Christ, & are (as it were) laid in the beames of this blessed sonne of righteousnes, vertue is [Page 488] deriued thence, which warmeth our benummed hearts dead in sinne, and reuiueth vs to newnes of life: whereby we begin to affect and like good things, and put in practise all the duties of religion. Fifthly, hence we haue the protection of Gods angels; for they alwaies waite and attend on Christ, and because we are made one with him, they attend vpon vs also. Lastly by reason of this vnion with Christ, euery beleeuer commeth to haue interest & to recouer his title in the creatures of God, and to haue the holy and lawfull vse of them all. For we must consider, that although Adam created in the image of God, was made lord ouer all things in heauen and earth; yet when hee fel by eating the forbidden fruite; he, and in him all mankind lost the title and vse of them all. Nowe therefore that a man may recouer his interest, he must first of all be vnited and made one with Christ: and then by Christ, who is Lord and King ouer all, shall hee recouer that title in the creatures of God, which hee had by creation; and be made lord ouer them againe. But some will say, if this bee so, then a Christian man may haue and enioy all creatures at his pleasure; and therefore the goods of other men. Ans. The reason is not good, for in this life we haue no more but Ius ad rem. right vnto the creature, and Ius in re. right in it, that is, actuall possession is reserued for the life to come. Therefore we must content our selues with our allowed portions giuen vnto vs by god, by his grace vsing them in holy manner, expecting by hope the full fruition of all things till after this life. Againe, if all title to the creatures be rocouered by Christ, it may bee demanded, whether infidels haue any interest to their goods or no? Ans. Infidels before men are right lords of all their landes and possessions which they haue obtained by lawefull meanes; and in the courts of men they are not to be depriued of them: but before God they are but vsurpers, because they holde them not in capite, that is, in Christ: neither haue they any holy and right vse of them, for to the vncleane, all things are vncleane. And they must first of all become members of Christ before they can hold and enioy [...] them aright, and vse them with good conscience.
The duties which are to be learned of the doctrine of this vnion are manifolde. And first of all we are taught to purge our hands and heartes of all our sinnes, and especially to auoid all those sinnes whereby mens bodies are defiled, as drunkennesse, vncleannes, fornication: for they driue away the spirit of God from his own house, and dissolue the bond of the coniunction between Christ & vs. Secondly we must euerie one of vs, which professe our selues to be members of Christ, labour to become conformable vnto him in holinesse of life, and to become newe creatures: for this vnion requireth thus much. Let a man take the grifts of a crabtree, and set them into good stockes: yet will they not change their sap, but bring forth fruit according to their own nature, euen sowre crabs: but it must not be so with vs: we are indeede wilde oliues, & the branches of wilde vines; yet seeing we are perswaded that wee are grafted into Christ and made one with him, we must lay aside our wilde and sowre nature, and take vpon vs the nature of the true vine, beare good fruite, haue good iuyce in vs, and render sweete wine. Thirdly we are taught hence to bee plentifull in all good workes, considering wee are ioyned to him that is the fountaine of grace. And therefore Christ saith, [...]. 1 [...].1. I am the true vine and my father [Page 489] is the husbād man: euery braunch that beareth not fruite in me, he taketh away: & euery one that beareth fruite he purgeth it that it may beare more fruite. And the Prophet Esai compares the Church of God to a vineyard with a tower and a wine-presse in it.Esai. 5.7. And God himselfe comes often downe vnto it,Can [...]. 6.10. to see the fruits of the valley, to see if the vine budde, and the Pomegranets flourish. And further we must bring forth fruite with patience. Luk. 8.15. For the Lord of this vineyarde comes with crosses and afflictions, as with a pruning knife in his hand, to pare and to dresse vs that we may be fit to bring forth fruite plentifull in duties of pietie to God, and in duties of loue to all men, yea to our enemies.Ezec. 4 [...]. [...]. Christian men are trees of righteousnesse growing by the waters of the sanctuarie: but what trees? not like ours: for they are rooted vpward in heauen in Christ, and their graines and branches grow downward that they may beare fruit among men.
Hitherto we haue heard what the Church is, nowe to beleeue the Church is nothing els but to beleeue that there is a companie of the predestinate made one in Christ, and that withall we are in the number of them.
Before wee proceede any further, three rules must be obserued touching the Church in generall.Eph. 2 22. Colo [...]. 2.29. The first, that Christ alone is the head of the Catholike Church, and that he neither hath nor can haue any creature in heauen or earth to be his fellowe herein. For the Church is his bodie, and none but hee can performe the dutie of an head vnto it: which dutie standes in two things: the first is, to gouerne the Church by such power and authoritie whereby he can and doeth prescribe lawes properly binding the consciences of all his members; the second is, by grace to quicken and to put spirituall life into thē, so as they shall be able to saie, that they liue not, but Christ in them. As for the Supremacie of the sea of Rome whereby the Pope will needes stand ministeriall head to the Catholike Church, it is a satanicall forgerie. For the headship (as I may tearme it) of Christ is of that nature or qualitie, that it can admitte no deputy. Whether we respect the commanding or the quickening power of Christ before named. Nay Christ needes no vicar or deputie; for he is al sufficient in himselfe and alwaies present with his Church, as he himselfe testifieth, saying, Where two or three are gathered together in my name, there am I in the middest among them. And whereas all commissions cease in the presence of him that giues the commission: it is as much pride and arrogancie for the Pope to take vnto himselfe the title of the head and vniuersall Bishop of the Church; as it is for a subiect to keepe himselfe in commission in the presence of his King.
The second rule is, that there is no saluation out of the Church, and that therefore euery one which is to be saued must become a member & a citizen of the Catholike and Apostolike Church: and such as remaine for euer out of the same perish eternally. Therefore S. Iohn saith,1. Ioh. 2.10. They went out of vs, they were not of v [...] for if they had beene of vs, they would haue remained with vs: but this commeth to passe that it might appeare, that they are not all of vs. And againe, that such as be holy, are in the citie of God; but without, that is, forth of the Church are dogs, en [...]hanters, whoremongers, adulterers, &c. [...]ev. 22.1 [...] And the Arke out of which all perished, figured the Church, out of which al are condemned. And for this [Page 488] cause Saint Luke saith,Ac [...]. 1.47. that the Lord added to the Church from day to day such as should be saued. And the reason hereof is plaine: for without Christ there is no saluation, but out of the militant church there is no Christ nor faith in Christ: and therefore no saluation. Againe, forth of the militant church there are no meanes of saluation, no preaching of the word, no inuocation of Gods name, no Sacraments, and therefore no saluation. For this cause euery man must be admonished euermore to ioyne himselfe to some particular church beeing a sound member of the Catholike church.
The third rule is, that the church which here we beleeue is onely one. As Christ himselfe speaketh,Cant. 6.8. My doue is alone, and my vndefiled is the onely daughter of her mother. And as there is onely one God and one Redeemer, one faith, one baptisme, and one way of saluation by Christ onely, so there is but one church alone.
The Catholike church hath two parts: the church Triumphant in heauen, and the church Militant on earth.
The Triumphant church may thus be described: It is a companie of the spirits of iust men, triumphing ouer the flesh, the deuill, and the world, praising God. Heb. 12.23. First I say it is a companie of the spirits of men as the holy Ghost expressely tearmeth it, because the soules onely of the godly departed, as of Abraham, Isaac, Iacob, Dauid, &c. are as yet ascended into heauen, and not their bodies. Furthermore the properties of this companie are two. The first is, to make triumph ouer their spirituall enemies the flesh, the deuill, the world: for the righteous man so long as he liues in this world is in continuall combate without truce with al the enemies of his saluation: and by constant faith obtaining victorie in the ende of his life, he is translated in glorious and triumphant maner into the kingdome of glorie. This was signified to Iohn in a vision in which he saw an innumerable companie of all sorts of nations, kinreds, people, and tongues stand before the Lambe clothed in long white robes with palmes in their handes, Rev. 7.10. in token that they had beene warriours, but now by Christ haue gotten the victorie and are made conquerours. Their second propertie is to praise and magnifie the name of God, as it followeth in the former place, saying Amen: praise and glorie, and wisdome, and thankes, honour, power, and might be vnto our God for euermore. Hence it may be demanded whether Angels be of this Triumphant church or no? Ans. The blessed Angels be in heauen in the presence of God the Father, the Sonne, and the holy Ghost, but they are not of the mysticall bodie of Christ, because they are not vnder him as he is their redeemer, considering they can not be redeemed, which neuer fell: and it can not be prooued that they now stand by the vertue of Christs redemption: but they are vnder him as he is their Lord and King, and by the power of Christ as he is God, and their God, are they confirmed. And therfore as I take it, we can not say, that Angels are members of the mysticall bodie of Christ or of the triumphāt church; though indeed, they be of the cōpany of the blessed.
The church Militant may be thus described: It is the companie of the elect or faithfull, liuing vnder the crosse, desiring to be remooued and to be with Christ. I say not that the Militant church is the whole bodie of the elect, but onely that part thereof which liueth vpon earth: and the infallible marke thereof is that [Page 489] faith in Christ which is taught and deliuered in the writings of the Prophets and Apostles: and this faith againe may be discerned by two markes. The first is, that the members of this companie liue vnder the crosse, and profit by it in all spirituall grace. And therefore it is said,Act. 14.22. that we must through many afflictions enter into the kingdome of heauen. And our Sauiour Christ saith,Luk. 9.23. If any man will come after me, let him denie himselfe, and take vp his crosse euery day and follow me. The second marke is a desire to depart hence and to be with Christ, as Paul saith,2. Cor [...].8. We loue rather to be remooued out of this bodie and to be with Christ. And againe,Phil 1.23. I desire to be loosed and to be with Christ, which is best of all. Where yet we must remember, that the members of Christ doe not desire death simply and absolutely, but in two respects: I. that they might leaue off to sinne, and by sinning leaue to displease God. II. That they might come to enioy happines in heauen, and to be with Christ.
Touching the generall estate of the Militant church, two questions are to be considered. The first, how farre forth God is present with it, assisting it by his grace. Ans. God giues his spirit vnto it in such a measure, that although the gates of hell can not preuaile against it, yet neuerthelesse it remaines still subiect to errour both in doctrine and manners. For that which is true in euery member of the church is also true in the whole: but euery member of the Militant church is subiect to errour both in doctrine and manners: because men in this life are but in part enlightened and sanctified; and therefore still remaine subiect to blindnesse of minde and ignorance, and to the rebellion of their wills and affections: whereby it comes to passe that they may easily faile either in iudgement or in practise. Againe, that which may befall one or two particular churches may likewise befall all the particular churches vpon earth, all beeing in one and the same condition, but this may befall one or two particular churches to faile either in doctrine or manners.Rev 1.4. The church of Ephesus failed in leauing her first loue, whereupon Christ threatneth to remooue from her the candlesticke.Gal. 1.6. And the church of Galatia was remooued to an other Gospell from him that had called them in the grace of Christ: now why may not the same things befall twentie yea an hundred churches which befell these twaine. Lastly experience sheweth this to be true, in that generall Councels haue erred. The Councell of Nice beeing to reforme sundrie behauiours among the Bishops and Elders, would with common consent haue forbidden marriage vnto them, thinking it profitable to be so; vnlesse Paphnutius had better informed them out of the Scriptures. In the third Councell at Carthage certaine bookes Apocrypha, as the booke of Syrach, Tobie, and the Macchabees are numbred in the Canon, and yet were excluded by the Councell of Laodicea.August. de bap. l. 2 c. 3. And the saying of a Diuine is receiued, that former Councels are to be reformed and amended by the latter. But Papists maintaining that the Church can not erre, alleadge the promise of Christ:Ioh. 15.13. Howbeit when he is come which is the spirit of truth, he will lead you into all truth. Ans. The promise is directed to the Apostles, who with their Apostolicall authoritie had this priuiledge granted them, that in the teaching and penning of the gospel they should not erre: and therefore in the councell at Ierusalem they conclude thus, It seemes good vnto vs and to the holy Ghost. And if [Page 490] the promise be further extended to all the Church, it must be vnderstood with a limitation:Ioh. 3.34. Act. 20.20,27. that God will giue his spirit vnto the me [...]bers thereof to lead them into all truth, so farre forth as shall be needfull for their saluation.
The second question is, wherein stands the dignitie and excellencie of the Church. Ans. It stands in subiection and obedience vnto the will and word of his spouse and head, Christ Iesus. And hence it followes, that the Church is not to chalenge vnto her selfe authoritie ouer the Scriptures, but onely a ministerie or ministeriall seruice whereby shee is appointed of God to preserue and keepe, to publish and preach them, and to giue testimonie of them. And for this cause, [...]. Tim. 3.11. it is called the pillar and ground of truth. The church of Rome not content with this, saith further that the authoritie of the Church in respect of vs is aboue the authoritie of the Scripture, because (say they) we can not know Scripture to be Scripture but by the testimonie of the Church. But indeede they speake an vntruth. For the testimonie of men that are subiect to errour can not be greater and of more force with vs, then the testimonie of God who can not erre. Againe, the Church hath her beginning from the word: (for there can not be a Church without faith, & there is no faith without the word, & there is no word out of the Scriptures) and therefore the Church in respect of vs, depends on the Scripture, and not the Scripture on the Church. And as the lawyer which hath no further power but to expound the law, is vnder the law: so the Church which hath authoritie onely to publish and expound the Scriptures, can not authorize them vnto vs, but must submit her selfe vnto them. And whereas it is alleadged that faith comes by hearing, Rom. 10. and this hearing is in respect of the voice of the Church, and that therefore faith comes by the voice of the Church: the answer is, that the place must be vnderstood not of that generall faith whereby we are resolued that Scripture is Scripture, but of iustifying faith, whereby we attaine vnto saluation. And faith comes by hearing the voice of the Church; not, as it is the Churches voice, but as it is a ministerie or meanes to publish the word of God, which is both the cause and obiect of our beleeuing. Now on the contrarie we must hold, that as the carpenter knowes his rule to be straight, not by any other rule applied vnto it, but by it selfe: for casting his eye vpon it, he presently discernes whether it be straight or no: so we know and are resolued that Scripture is Scripture, euen by the Scripture it selfe, though the Church say nothing, so be it we haue the spirit of discerning when we read, heare, and consider the Scripture. And yet the testimonie of the Church is not to be despised, for though it breede not a a perswasion in vs of the certenty of the Scripture, yet is it a very good inducement thereto.
The militant Church hath many parts. For as the Ocean sea which is but one, is deuided into parts according to the regions and countries against which it lieth, as into the English, Spanish, Italian sea, &c. so the Church dispersed ouer the face of the whole earth, is deuided into other particular churches according as the countries are seuerall in which it is seated, as into the Church of England and Ireland, the Church of France, the Church of Germanie, &c.
Again [...], particula [...] Churches are in a twofold estate: sometime lie hid in [Page 491] persecution, wanting the publike preaching of the word, and the administration of the Sacraments: and sometimes againe they are visible, carrying before the eyes of the world an open profession of the name of Christ: as the moone is sometime eclipsed and sometime shineth in the full. In the first estate was the Church of Israel in the daies of Eliah, when he wished to die:1. King 19. 14, [...]8. because the people had forsaken the couenant of the Lord, broken downe his altars, slaine his Prophets with the sword, and he was left alone and they sought to take his life also. Behold a lamentable estate, when so worthie a Prophet could not finde an other beside himselfe that feared God: yet marke what the Lord saith vnto him, I haue left seuen thousand in Israel, euen all the knees that haue not bowed vnto Baal, and euery mouth that hath not kissed him. Againe it is said,2. Chr. 15. [...] That Israel had beene a long season without the true God, without priest to teach, and without the law. Neither must this trouble any that God should so farre forth forsake his Church: for when ordinarie meanes of saluation faile, he then gathereth his Elect by extraordinarie meanes; as when the children of Israel wandered in the wildernes wanting both circumcision and the Passeouer, he made a supplie by Manna and by the pillar of a cloud. Hence we haue direction to answer the Papists, who demand of vs where our Church was three-score yeares agoe before the daies of Luther: we say, that then for the space of many hundred yeares, an vniuersall Apostasie ouerspread the whole face of the earth; and that our Church then was not visible to the world, but lay hid vnder the chaffe of Poperie. And the truth of this, the Records of all ages manifest.
The second estate of the Church is, when it flourisheth and is visible, not that the faith and secret election of men can be seene (for no man can discerne these things but by outward signes) but because it is apparant in respect of the outward assemblies gathered to the preaching of the word and the administration of the Sacraments, for the praise and glorie of God and their mutuall edification. And the visible Church may be thus described: It is a mixt companie of men professing the faith, assembled together by the preaching of the word. First of all I call it a mixt companie,Math. [...]3.25, 47. because in it there be true beleeuers and hypocrites, Elect and Reprobate, good and badde. The Church is the Lords field, in which the enemie soweth his tares: it is the corne flore, in which lieth wheate and chaffe: it is a band of men, in which beside those that be of valour and courage, there be white liuered souldiours. And it is called a Church of the better part, namely the Elect whereof it consisteth, though they be in nū ber fewe. As for the vngodly, though they be in the Church, yet they are no more parts of it indeede, then the superfluous humours in the vaines, are parts of the bodie. But to proceede; how are the members of the visible Church qualified and discerned? the answer followeth in the definition, professing the faith. Whereby I meane the profession of that religion which hath bin taught from the beginning, and is now recorded in the writings of the Prophets and Apostles. And this profession is a signe and marke whereby a man is declared and made manifest to be a member of the Church.
Againe, because the profession of the faith is otherwhiles true and syncere, and otherwhiles onely in shewe: therefore there be also two sorts of members [Page 492] of the visible church, members before God and members before men. A member of the church before God is he, that beside the outward profession of the faith, hath inwardly a pure heart, good conscience, and faith vnfained, whereby he is indeede a true member of the church. Members before men, whome we may call reputed members, are such as haue nothing else but the outward profession, wanting the good conscience and the faith vnfained. The reason why they are to be esteemed members of vs, is; because we are bound by the rule of charitie to thinke of men as they appeare vnto vs; leauing secret iudgements vnto God.
I added in the last place, that the Church is gathered by the word preached, to shew that the cause whereby it is begunne and continued, is the word: which, for that cause is called the immortall seede whereby we are borne anew,1. Pet. 1.23. Heb 5.13. [...]. Co [...]. 3.2. and milke, whereby we are fedde and cherished to life euerlasting. And hence it followeth necessarily, that the preaching of the doctrine of the Prophets and Apostles, ioyned with any measure of faith and obedience, is an vnfallible marke of a true church. Indeede it is true, there be three things required to the good estate of a church, the preaching of the Gospell, the administration of the Sacraments, and due execution of Discipline according to the word: yet if the two latter be wanting, so be it there be preaching of the word with obedience in the people, there is for substance a true church of God. For it is the banner of Christ displaied, vnder which all that warre against the flesh, the deuill, the world, must range themselues. As the Lord saith by the Prophet Esai,Esa. 49.22. I will lift vp my hand to the Gentiles, and set vp my standard vnto the people, and they shall bring their sonnes in their armes, and their daughters shall be carried vpon their shoulders. Hence it followeth, that men which want the preaching of the Gospell, must either procure the same vnto themselues; or if that can not be, because they liue in the middest of idolatrous nations, as in Spaine and Italie, it is requisite that they should ioyne themselues to those places where with libertie of conscience they may enioy this happie blessing. Men are not to haue their hearts glued to the honours and riches of this world; but they should be of Dauids minde, and rather desire to be dorekeepers in the house of God, then to dwell in the tents of vngodlines. In the Canticles, the spouse of Christ saith,Can [...]. 1.6. Shew me, O thou whome my soule loueth, where thou feedest, where thou liest at noone: for why should I be as shee that turneth aside to the flocks of thy companions. To whome he answereth thus:ve [...]s. 7. If thou know not, O thou the fairest among women, get thee forth by the steppes of the flocke, and feede thy kids by the tents of the shepheards: that is, in those places where the doctrine of righteousnes and life euerlasting by the Messias, is published. When the Shunamites child was dead, shee told her husband that shee would go to the man of God, to whome he answered thus; [...]. King. 4.23. Why wilt thou goe to him to day, it is neither new moone nor sabbath day: whereby it is signified that when teaching was skarse in Israel, the people did resort to the Prophets for instruction and consolation. And Dauid saith, [...] that the people wheresoeuer there aboad was, went from strength to strength till they appeared before God in Sion. And oftentimes, they beeing Proselytes, there aboade must needes be out of the precincts of Iewrie.
[Page 493]Thus we see what the visible Church is: now further concerning it, three questions are to be skanned. The first is, how we may discerne whether particular men and particular Churches holding errours, be found members of the Catholicke church or no. For the answering of this, we must make a double distinction, one of errours, the other of persons that erre. Of errours, some are destroiers of the faith,2. Tim. 2. [...] some onely weakners of it. A destroier is that, which ouerturneth any fundamentall point of religion; which is of that nature, that if it be denied, religion it selfe is ouerturned; as the deniall of the death of Christ, and the immortalitie of the soule, iustification by workes, and such like: and the summe of these fundamentall points is comprised in the Creede of the Apostles and the Decalogue. A weakning errour is that, the holding whereof doth not ouerturue any point in the foundation of saluation; as the errour of freewill, and sundrie such like. This distinction is made by the holy Ghost, who saith expressely that the doctrines of repentance, and faith, and baptismes, and laying on of hands, and the resurrection, and the last iudgement,Gal. 5. [...].3. Heb. 6.1. 1. Cor. 3.10, are the foundation, namely of religion: and againe, that Christ is the foundation, and that other doctrines consonant to the word, are as gold and siluer laid thereupon. Secondly, persons erring, are of two sorts: some erre of w [...]aknes, beeing carried away by others; or of simple ignorance, not yet beeing conuicted and informed concerning the truth. Some againe erre of obstinacie, or affected ignorance, which hauing bin admonished and conuicted, still perseuere in their forged opinions. This beeing saide, w [...]e nowe come to the point. If any man or Church, shall hold an errour of the lighter kinde, he still remaines a member of the Church of God, and so must be reputed of vs. As when a Lutherane shall hold, that images are still to be retained in the church; that there is an Vniuersall Election of all men, &c. for these and such like opinions may be maintained, the foundation of saluation vnrased. This which I say is slatly auouched by Paul. If any man (saith he) build on this foundation gold, siluer, pretious stones;1. Cor. 3.35. timber, hay, or stubble, his worke shall be made manifest by the fire, &c. and if any mans worke burne, he shall loose, but yet he shall be safe himselfe. And therefore the hay and stubble of mens errours that are beside the foundation, on which they are laid, doe not debarre them from beeing Christians or members of the church. A man breaks downe the windows of his house; the house stands: he breakes downe the roofe or the walls; the house yet stands, though deformed: he pulls vp the foundation; the house it selfe falls and ceaseth to be an house. Now religion which we professe is like an house or building: and some points thereof are like windowes, doores, walls, roofes, and some are the very foundation: and the former may be battered, the foundation standing. Againe, if the errour be directly or by necessary consequent, euen in common sense ag [...]inst the foundation, consideration must be had whether the Church or partie erreth of weaknes or malice: if of weaknes, the party is to be esteemed as a mēber of the Catholike church. And thus Paul writes vnto the church of Galatia, as to a church of God, though by false teachers it had bin turned away to another Gospell, and embraced the fundamentall errour of iustification by works. But when any man or church shal hold fund [...]mental errours in obstinacie or affected ignorance, we are not [Page 494] then bound to repute them any longer as churches or Christians, but as such to whome condemnation belongs, as Paul sheweth by the example of Iannes and Iambres.2. Tim. 3.8. And as Iannes and Iambres, saith he, withstood Moses, so doe these also resist the truth, men of corrupt mindes, reprobate concerning the faith. Yet withall, this caueat must euer be remembred, that we rather condemne the errour then the person that erreth, because Gods mercie is like a bottomles sea, whereby he worketh what he will and when he will in the hearts of miserable sinners.
The second question is, where at this day we may finde such visible Churches as are indeede so [...]nd members of the Catholike church. And for the resoluing of it, we are t [...] goe through all countries and religions in the world. And first to begin with Turkes and Iewes, we are not in any wise to acknowledge their Assemblies for churches, because they worship not God in Christ who is the head of the church.
As for the Assemblies of Papists which haue bin a great part of the world, if thereby we vnderstand companies of men holding the Pope for their head, and beleeuing the doctrine established in the councill of Trent; in name they are called churches, but indeede they are no true or sound members of the Catholike church. For both in their doctrine and in the worship of God, they rase the v [...]ry foundation of religion, which will appeare by these three points. First of all they holde iustification by workes of grace: auouching that they are not onely iustified before God by the merit of Christ, but also by their owne doings. Which opinion flatly ouerturneth iustification by Christ. For as Paul saith to the Galatians, If ye be circumcised Christ profiteth you nothing, that is, if ye looke to be iustified by the workes of the ceremoniall law, ye are fallen from Christ: ioyne circumcision and Christ together in the matter of iustification, and ye doe quite ouerthrow iustification by Christ. Now if this be true, which is the word of God that can not lie, then we say to the Papists; If ye will needes be iustified by workes of grace, ye are fallen from grace. The second point is, that they maintaine daily reall sacrifice of the bodie of Christ in the Masse for the sinnes of the quicke and dead. And this is also a fundamentall heresie. For Christs sacrifice on the crosse must either be a perfect sacrifice or no sacrifice: and if it be often iterated and repeated by the Masse-priest, it is not perfect but imperfect. The third point is, that they worship the Images of the Trinitie and of Saints departed, and their Breaden-god, which is as vyle an abomination as euer was among the Gentiles: all beeing directly against the true meaning of the second commaundement, and defacing the worship of God in the very substance thereof. Thus then it appeares that the old church of Rome is changed, and is now at this day, of a spouse of Christ become an harlot: and therefore no more a church of Christ indeede, then the carkasse of a dead man that weareth a liuing mans garment is a liuing man, though he looke neuer so like him. And whereas they plead for themselues that they haue succession from the Apostles, the answer is, that succession of person is nothing without succession of doctrine, which they want: and we see that Heretikes haue succeeded lawfull Ministers. Secondly, whereas it is alledged that in the Popish assemblies the sacrament of Baptisme is rightly for [Page 495] substance administred; and that also it is a note of a Church, three things may be answered. First, that baptisme seuered from the preaching of the gospel, is no more a signe of a Church, then the seale seuered from the indenture is of force; & that is nothing. Circumcision was vsed in Colchis, yet no church, and among the Samaritanes [...] and yet no people.Herodo [...], Hos. 1.9. Secondly, Baptisme in the assemblies of the Church of Rome, is as the purse of the true man in the hand of the thiefe: and indeede it doth no more argue them to bee Churches, then the true mans purse argues the thiefe to be a true man. For baptisme though it be in their assemblies, yet doth it not appertaine vnto them, but vnto another hidden Church of God, which he hath in all ages gathered forth of the middest of them. Thirdly, though they haue the outward baptisme, yet they by necessarie consequent of doctrine, ouerturne the inward baptisme that stands in iustification and sanctification. Moreouer, whereas it is alleadged, that they maintaine the bookes of the olde and new testament penned by the Prophets and Apostles; the answer is, that they doe it with adding to the Canon, and by corrupting the natiue sense of the Scriptures in the very foundation: and therfore they are but as a lanthorne that shewes light to others & none to it selfe. Fourthly, it is further said that they holde the Creede of the Apostles, and make the same confession of faith that wee doe. I answer that in shewe of wordes they doe so indeede: but by necessarie consequents in the rest of their doctrine they ouerturne one of the natures and all the offices of Christ, and therewithall most of the articles of the Creede. And herein they deale as a father, that in outward shewe tenders the bodie of his childe, and will not abide the least blemish vopn it: and yet by secret conueiances inwardly annoyes the heart, the braine, or the liuer, and so in trueth destroies the same. Fifthly it is alleadged, that Antichrist must sitte in the temple of God, that is, the Church: therefore say some that desire an vnion betweene vs and the Papists, popish assemblies are true churches: but the argument is not good. For it is one thing to be in the Church, and another thing to be of it. And Antichrist is said to sit in the Church, not as a member thereof, but as an vsurper, or as the pyrate in the shippe of the marchant: and hence it can not be prooued, that the assemblies of Papists are Churches, but that in them and with them there is mingled an other hidden Church in the middest whereof Antichrist the Pope ruleth, though himselfe hath no part therein. Lastly, whereas some, beeing no Papists, thinke their churches to be like a bodie diseased and full of sores and woundes from the head to the foote, and the throat also cut, yet so as life is still remaining; wee may better thinke, (their foule errours considered and their worship of God, which is nothing els but a mixture of Iudaisme and Paganisme) that it is a rotten and dead corpes voide of spirituall life. And therefore we haue seuered our selues from the Church of Rome vpon iust cause: neither are we schismaticks in so doing, but they rather; because the ground and the proper cause of the schisme is in them.
As for the ass [...]mbli [...]s of Anabaptists, Libertines, Antinomies, Tritheits, Arrians, Samosate [...]ns, they are no churches of God, but conspiracies of mō strous heretickes iud [...]lly condemned in the primitiue Church, and againe by the malice of Satan [...]ued and reuiued in this age. The same we are to thinke and say of the Famili [...] of loue.
[Page 496]As for the Churches of Germanie commonly called the Churches of the Lutheranes, they are to be reputed of vs as the true churches of God. Though their Angustane Confession haue not satisfied the expectation of other Reformed Churches: yet haue they all the same enemies in matter of religion, & doe alike confesse the Father, the Sonne, and the holy Ghost: and of the office of the Mediatour, of faith and good workes, of the Word, the Church and the Magistrate, are all of one iudgement. They differ indeede from vs in the question of the sacrament, but it is no sufficient cause to induce vs to holde them as no Church: for that there is a true or reall receiuing of the bodie and blood of Christ in the Lords supper, we al agree; and we ioyntly confesse that Christ is there present so farre forth that he doth truely feede vs with his verie bodie and bloode to eternall life: and all the controuersie lies in the manner of receiuing; we contenting our selues with that spirituall receiuing which is by the hand of faith, they adding thereto the corporall, whereby they imagine thē selues to receiue Christ with the hand and mouth of the bodie. And though to maintaine this their opinion, they be constrained to turne the ascension of Christ into a disparition, whereby his bodie beeing visible becomes inuisible, yet in the maine points we agree: that Christ ascended into heauen: that he entred into his kingdome in our name and for vs: that we are gouerned and preserued by his power and might: and that whatsoeuer good thing we haue or doe, proceedes wholly from the grace of his spirit. Indeede the opinion of the Vbiquitie of the bodie of Christ reuiueth the condemned heresies of Eutiches and Nestorius, and it ouerturneth by necessarie consequent most of the articles of faith: but that was priuate to some men, as Brentius and others, and was not receiued of whole churches: and whereas the men were godly & learned, and we are vncerten with what affection, and how long they held this errour, we rest our selues in condemning it, leauing the persons to God. Againe Popish Transustantiation, and Lutherian Consubstantiation, are both against the trueth of the manhood of Christ; yet with great difference. Transubstantiation is slatte against an article of faith: for if Christs body be made of bread, and his blood of wine (which must needes bee if there be a conuersion of the one into the other) then was not he conceiued and borne of the virgine Marie: for it cannot both be made of bakers breade and of the substance of the virgin. Againe it abolisheth the outward signe in the Lords supper, as also the analogie betweene the signe and the thing signified, and so ouerturnes the sacrament: but Consubstantiation doth not so, neither doeth it ouerturne the substance of any article of Religion, but onely a maine point of Philosophie; which is, that A bodie doth occupie onely one place at once.
Furthermore, the Churches of Helvetia, and Savoie, and the free citties of Fraunce, and the lowe Countries, and Scotland, are to bee reuerenced as the true Churches of God, as their confession make manifest. And no lesse must we thinke of our owne Churches in England and Ireland. For wee holde, beleeue, and maintaine, and preach the true faith, that is, the ancient doctrine of saluation by Christ, taught and published by the Prophets and Apostles, as the booke of the articles of faith agreed vpon in open Parliament doe fully shewe: and withall now we are, and haue beene readie to testifie this our faith, [Page 497] by venturing our liues euen in the cause of religion against forraigne power, and especially the Spaniard: and hereupon all the Churches in Europe giue vnto vs the hand of fellowship. And whereas sundrie among vs that separate and indeede excommunicate themselues, giue out that there is no Church in England, no Ministers, no Sacraments: their peremptorie asseuerations wanting sufficient ground, are but as paper-shot. They alleadge that our assemblies are full of grieuous blottes and enormities. Ans. The defects and corruptions of Churches must be distinguished: and they bee either in doctrine, or manners. Againe corruptions in doctrine must further be distinguished: some of them are errours indeede, but beside the foundation; and some errours directly against the foundation: and these ouerturne all religion, whereas the former doe not. Nowe it can not be shewed that in our Churches is taught any one errour that raseth the foundation, and consequently annihillateth the truth of Gods Church. Indeed there is controuersie among vs touching the point of Ecclesiastical regiment: but marke in what manner. We all ioyntly agree in the substance of the regiment, confessing freely that there must bee preaching of the word, administration of the Sacraments according to the institution, and the vse of the Power of the Keyes in admonitions, suspensions, excommunications: the difference betweene vs is onely touching the persons, and the manner of putting this gouernment in exequution: and therfore men on both parts, though both hold not the trueth in this point; yet because both holde Christ the foundation, they still remaine brethren and true members of Christ. As for corruptions in manners, they make not a Church to be no church,Mat. 23.2. but a badde church. When as the wicked Scribes and Pharises sitting in Moses chaire, taught the things which he had written, the people are commanded to heare them, and to doe the things which they say, not doing the things which they doe. And whereas it is said, that wee hold Christ in worde, and denie him indeede; that is answered thus: deniall of Christ is double, either in iudgement, or in fact: deniall in iudgement ioyned with obstinacie, makes a Christian to be no christian; deniall in fact, the iudgement still remaining sound, makes not a man to be no christian, but a badde christian. When the Iewes had crucified the Lord of life,Rom. 9.4. Act. 2.39. they still remained a Church, if any vpon earth: and notwithstanding this their fact, the Apostles acknowledged that the couenāt & the promises stil belonged vnto thē: & they neuer made any separation from their Synagogues, till such time as they had bin sufficiently cōuicted by the Apostolicall ministery that Iesus Christ was the true Messias.
Thus wee see where at this day wee may finde the true Church of God. Nowe I come to the third question; and that is, at what time a man may with good conscience make separation from a Church. Ans. So long as a Church makes no separation from Christ, we must make no separation from it: and when it separates from Christ, we may also separate from it: and therefore in two cases there is warrant of separation. The one is, when the worship of God is corrupt in substance. And for this we haue a commandement, Be not, saith Paul,2. Cor 6.14. vnequally yoked with infidels: for what fellowship hath righteousnes with vnrighteousnesse, or what communion hath light with darknesse, or what concord hath Christ with Belial? or vvhat part hath the beleeuer vvith the infidel? or vvhat [Page 498] agreement hath the temple of God with idols? wherefore come out from among them and separate [...]our selues, saith the Lord. And we haue a practise of this in the old testament.2. Chro. 11.14. When Ieroboam had set vp idols in Israel, then the priests and Leuites came to Iudah and Ierusalem to serue the Lord. The second is, when the doctrine of religion is corrupt in substance: as Paul saith, [...]. Tim. 6.3. If any man teach otherwise, and consent not to the wholesome words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse, he is puffed vp: from such separate your selues. A practise of this we haue in the Apostle Paul, who beeing in Ephesus in a Synagogue of the Iewes, spake boldly for the space of three moneths, disputing and exhorting to the things which concerne the kingdome of God:A [...]. 19 9. [...] 18.28. but when certaine men were hardened and disobeyed, speaking euill of the way God, he departed from them, and separated the disciples of Ephesus: and the like hee did at Rome also. As for the corruptions that be in the manners of men that be of the Church, they are no sufficient warrant of separation, vnlesse it be from priuate companie,1. Cor. 5.11. as we are admonished by the Apostle Paul; and by the examples of Dauid and Lot. By this which hath beene said,Psal 17.4. 2. Pet. 2.6. it appeares that the practise of such as make separation from vs, is very badde and schismaticall, considering our Churches faile not either in the substance of doctrine, or in the substance of the true worship of God.
Nowe to proceede in the Creede. The Church is further set foorth by certaine properties and prerogatiues. The properties or qualities are two, holines and largenes. 1 Pet. 2.9. Rev. 11 2. & 2 [...].29. Rev. [...].9. & 3.9. Psal. 26.5. That the Church is holy, it appeares by Peter, which cals it an holy nation, and a chosen people: and by S. Iohn, who cals it the holy cittie. And it is so called [...] that it may be distinguished from the false Church, which is tearmed in Scriptures the synagogue of Satan, and the malignant Church.
Nowe this holinesse of the Church is nothing else but a created qualitie in euery true member thereof, whereby the image of God, which was lost by the fall of Adam is againe renued and restored. The author of it is God by his worde and spirit, by little and litle abolishing the corruption of sinne, and sanctifying vs throughout, as Christ saith,Ioh. 17.17. Father, sanctifie them in thy truth, thy word is trueth. And holines must bee conceiued to bee in the Church on this manner: it is perfect in the Church Triumphant, and it is onely begunne in the Church militant in this life:1. Tim 1.17. Rom 11 20. Phil. 2 1 [...]. Mat. 9.24. and that for speciall cause, that we might giue all glorie to God; that we might not be high minded, that we might work our saluation with feare and trembling; that we might denie our selues and wholly depend vpon God. Hence we learne three things: first that the Church of Rome erreth in teaching that a wicked man, yea such an one as shall neuer be saued, may be a true member of the Catholike Church: for in reason, euery man should be answerable to the qualitie and condition of the Church whereof he is a member: if it be holy, as it is; he must be holy also. Secondly we are euery one of vs, as Paul saith to Timothie, [...]. Tim. 4.7. to exercise our selues vnto godlines, making conscience of all our former vnholy waies, endeauouring our selues to please god in the obedience of all his commandemēts. It is a disgrace to the holy Church of God that men professing themselues to be mēbers of it, should be vnholy. Thirdly our duty is, to eschew the society of Atheists, drunkards, fornicatours, blasphemers, and all wicked and vngodly persons, as Paul [Page 499] saith,Eph 3.7. Be no companions of them and haue no fellowship with vnprofitable workes of darknes. And he chargeth the Thessalonians,2. Thess. 3.14. that if any man among them walke inordinately they haue no companie with him that he may be ashamed.
The largenes of the Church is noted in the word Catholicke, that is, generall or vniuersall. And it is so called for three causes. For first of all it is generall in respect of time; because the Church hath had a beeing in all times and ages euer since the giuing of the promise to our first parents in Paradise. Secondly it is generall, in respect of the persons of men: for it stands of all sorts and degrees of men, high and low, rich and poore, learned and vnlearned, &c. Thirdly it is Catholicke or vniuersall in respect of place; because it hath beene gathered from all parts of the earth, specially now in the time of the new Testament; when our Sauiour Christ saith,Math. 26.23. that the Gospell shall be preached in the whole world. To this purpose Iohn saith in the Reuelation,Rev. 7.9. Catholica. i. per totum orbem diffusa. Aug. epi [...]t. 170. I beheld and loe a great multitude which no man could number of all nations and kinreds, and peoples, and tongues, stood before the throne and before the lambe, cloathed with long white robes and palmes in their hands.
And the Church which we here professe to beleeue, is called Catholicke, that we may distinguish it from particular Churches, which are not beleeued, but seene with eye, whereof mention is made often in the Scriptures. Rom. 16.5.1. Cor. 16.19. the Church in their house: and, the Churches of Asia. Coloss. 4.15. Salute Nymphas and the Church in his house. Act. 11.22. the Church of Ierusalem. Act. 13.1. the Church at Antioche, &c.
That the Church is Catholicke in respect of time, place, person, it ministers matter of endlesse comfort vnto vs. For hereby we see that no order, degree, or state of men are excluded from grace in Christ, vnlesse they will exclude themselues. Saint Iohn saith,Ioh. 2.1,2. If any man sinne, we haue an Aduocate with the father, Iesus Christ the righteous. Now it might be answered, it is true indeede Christ is an aduocate to some men, but he is no aduocate to me. Saint Iohn therefore saith further, and he is the reconciliation for our sinnes, and not for our sinnes onely, but for the whole world, that is, for all beleeuers of what condition or degree soeuer.
Thus much of the properties of the Church: now follow the prerogatiues or benefits which God bestoweth on it, which are in number foure. The first is expressed in these words, The communion of Saints. Where communion signifieth that fellowship or societie that one hath with an other: and by Saints we vnderstand not dead men inrolled in the Popes calender, but all that are sanctified by the blood of Christ, whether they be liuing or dead: as Paul saith,1. Cor 1.2. Vnto the Church of God which is at Corinthus, to them that are sanctified in Iesus Christ Saints by calling. And,and 14.33. God is the God of peace in all the Churches of the Saints. Now if we adde the clause I beleeue, vnto these words, the meaning is this; I confesse and acknowledge that there is a spiritual fellowship & societie among all the mēbers of Christ, beeing the faithfull seruants and children of God: and withall I beleeue that I am partaker of the same with the rest.
This communion hath two parts, fellowshippe of the members with the head, and of the members with themselues. The communion of the members with their head is not outward, but altogether spirituall in the conscience: and [Page 500] for the opening of it, we must consider what the Church receiueth of Christ, and what he receiues of it. The Church receiues of Christ foure most worthy benefits. The first, that Christ our Mediatour, God and man, hath truely giuen himselfe vnto vs, and is become our lot and portion, and withall God the father, and the holy spirit, in him, as Dauid saith,Psal. 16.5. Iehoua is the portion of mine inheritance, and of my cup: thou shalt maintaine my lot: the lines are fallen vnto me in pleasant places: yea I haue a faire heritage. And,Psal. 73.26. My flesh faileth: and my heart also: but God is the strength of my heart, and my portion for euer. The second is, the Right of adoption, whereby all the faithfull whether in heauen or earth are actually made the children of God. The benefit is wonderfull, howsoeuer carnall men esteeme not of it. If a mā should either by election or birth, or any waie else be made the sonne and heire of an earthly prince, he would thinke himselfe highly aduanced: how highly then are they extolled which are made the sonnes of God himselfe? The third benefit is a title and right to the righteousnes of Christ in his sufferings, and his fulfilling of the lawe. The excellencie of it is vnspeakable, because it serues to award the greatest temptations of the deuill. When the deuill replieth thus, thou art a transgressour of the lawe of God, therefore thou shalt be damned: by means of that communion which wee haue with Christ wee answere againe: that Christ suffered the curse of the lawe to free vs from due and deserued damnation: and when he further replies, that seeing we neuer fulfilled the lawe, we can not therefore enter into heauen: we answer againe, that Christs obedience is a fulfilling of the law for vs, and his whole righteousnesse is ours to make vs stand righteous before God. The fourth benefit is a right to the kingdome of heauen, as Christ comforting his disciples saith, Feare not little flocke, it is your fathers pleasure to giue you a kingdome: and hence it is sundrie times called Act. 26.18. Coloss. 1.12. Eph. 1.18. the inheritance and the lot of the Saints.
Furthermore, for the conueiance of these benefits vnto vs, God hath ordained the preaching of the word and the administration of the Sacraments, specially the Lords supper: and hath commanded the solemne and ordinarie vse of them in the Church. And hereupon the Lordes supper is called the Communion.1. Cor. 10.16. The cuppe of blessing (saith Paul) which wee blesse, is it not the communion of the blood of Christ: and the bread which we breake, is it not the communion of the bodie of Christ: that is, a signe and seale of the communion.
Againe, the things which Christ receiueth of vs are two: our sinnes with the punishment thereof made his by application or imputation: and our afflictions with all the miseries of this life which he accounts his owne, and therefore doth as it were put vnder his shoulders to beare the burden of them. And this communion betweene Christ and vs is expressed in the scriptures by that blessed and heauenly bargaine in which there is mutuall exchange betweene Christ and vs: he imparts vnto vs,Isa. 55. [...]. milke and wine without siluer or money to refresh vs, and gold tried by the fire that we may become rich,Rev. 3 18. and white raiment that we may be cloathed, and eye-salue to annoint our eies that wee may see: and we for our parts returne vnto him nothing but blindenes and nakednes, and pouertie, and the loathsome burden of our filthy sinnes.
The second part of the communion is that which the Saints haue one with [Page 501] an other. And it is either of the liuing with the liuing, or of the liuing with the dead. Nowe the communion of the liuing standes in three things: I. the like affection: II. in the gifts of the spirit: III. in the vse of temporall riches. For the first; communion in affection is, whereby all the seruants of God are like affected to God, to Christ, to their owne sinnes, and each to other. They are all of one nature and heart alike disposed, though they bee not acquainted nor haue any externall fellowship in the flesh. As in a familie children are for the most part one like another & brought vp alike: euen so it is in Gods familie which is his Church: the members thereof are all alike in heart and affection: and the reason is, because they haue one spirit to guide them all: and therefore Saint Peter saith,Act. 4.32. The multitude of them that beleeued were of one heart and of one soule, neither any of them said that any thing of that which he possessed was his own, but they had al things cōmon. And the Prophet Esay foretelling the vnity which should be in the kingdome of Christ, saith,Isa. 11.6,7. The woolfe shall dwell with the lamb, and the leopard shall lie with the kidde, and the calfe and the lyon, aud the fat beast togither, and a little childe shall leade them. The cowe and the beare shall feede, and their young ones shall lie togither: and the lyon shall eate strawe like the bullocke. The sucking child shall plaie vpon the hole of the aspe, and the weaned child shall put his hand into the cockatrice hole. By these beasts are signified, men that be of a wicked and brutish nature: which, when they shall be brought into the kingdom of Christ, shall lay aside the same and become louing, gentle, curteous, and all of one minde.2. Pet. 1.7. And S. Peter requires of the Church the practise of brothely loue, and that is to carrie a tender affection to men, not becanse they are of the same flesh, but because they are ioyned in the bond of one spirit with vs. Furthermore by reason of this that all the children of God are of one heart,Gal 6.2. there follows another dutie of this communion, whereby they beare one the burdens of another, and when one member is grieued all are grieued; when one reioyceth all reioyce, as in the bodie when one member suffereth all suffer.
The second branch of their communion, is in the gifts of Gods spirit, as loue, hope, feare, &c. And this is shewed, when one man doth imploy the graces of God bestowed on him, for the good and saluation of another. As a candle spendeth it selfe to giue light to others: so must Gods people spend those gifts which God hath giuen them for the benefit of their brethren. A Christian man howesoeuer he bee the freest man vpon earth, yet is he seruant to all men,Gal. 5.13. especially to the Church of God to doe seruice vnto the members of it by loue for the good of all. And this good is procured, when we conuey the graces of God bestowed on vs to our brethren: and that is done fiue waies. I. by example: II. by admonition: III. by exhortation: IV. by consolation: V. by praier. The first, which is good example, we are enioyned by Christ, saying,Mat. 5 [...] Let your light so shine before men, that they may see your good works and glorifie your father which in heauen. And that our hearts might be touched with speciall care of this dutie, the Lord sets before vs his owne blessed example, saying,Leuit. 11.44. Mat. 11.28. 1. Cor. 11.1. Be ye holy as I am holy: and, Learne of me that I am meeke and lowely. And Paul sayeth, Bee yee followers of me as I followe Christ: and the higher men are exalted, the more carefull ought they to be in giuing good example. [...] [Page] [...] [Page] [Page] For let a man of note or estimation doe euill, and he shall presently haue many followers. Euill example runnes from one to an other l [...]ke a leprosie or infection: & this Christ signified when he said that the figtree planted in the vineyard,Luk. 13.18. If it beares no fruite makes all the ground barren. The second meanes of communication of the gifts of god vnto others, is admonition, which is an ordinance of God whereby christian men are to recouer their brethren from their sinnes. A man by occasion fallen into the water is in danger of his life; & the reaching of the hand by another is the meanes to saue him. Nowe euery man when he sinneth doth, as much as in him lieth, cast his soule into the very pitte of hell: and wholesome admonitions are as the reaching out of the hand to recouer him againe. But it will peraduenture be saide, howe must wee proceede in admonishing of others? Ans. Wee are to obserue three things. The first is, to search whether we that are to reprooue, be faultie our selues in the same thing or no.Mat. 7.5. First we must take out the beame that is in our own eye, and so shall we see clearely to pul out the mote in our brothers eie. Secondly, before we reprooue, we must be sure that the fault is committed: we must not goe vpon heare-saie or likelihoods: and therefore the holy Ghost saith,Heb. 10.14. Let vs consider or obserue one another to prouoke vnto loue or good workes. Thirdly, before we reprooue, we must in Christian wisdome make choice of time and place: for all times and places [...]erue not to this purpose. And therefore Salomon saith, It is the glorie of a man to passe by an offence. Furthermore in the act of admonishing, two things are to bee obserued: I. a man must deliuer the wordes of his admonition (so farre forth as he can) out of the worde of God, so as the partie which is admonished, may in the person of man see God himselfe to reprooue him. II. his reproofe must bee made with as much compassion and fellowe feeling of other mens wants as may be. As Paul saith,Gal. 6.1. If any man be fallen by occasion into any fault, ye which are spirituall As Chirurgians [...]der [...]y see armes and legs in ioynt. restore such an one with the spirit of meekenesse. The third way of communicating good things to others is exhortation: and it is a meanes to excite and stirre them on forward, which doe alreadie walke in the waie of godlinesse. Therefore the holy Ghost saith, Exhort one another daily, least any of you be hardened through the deceitfulnes of sinne. But alas [...] the practise of this dutie, as also of the former is hard to be found among men; for it is vsuall in families that masters and fathers in stead of admonishing their seruants and children, teach them the practise of sinne in swearing, blaspheming, slaundering, &c. and as for exhortation, it is not vsed. Let a man that hath the feare of God offend neuer so little, in stead of brotherlie exhortation hee shall heare his profession cast in his teeth, and his hearing of sermons: this practise is so generall, that many beginning newely to tread in the steppes of godlinesse, are hereby daunted, and quite driuen back. The fourth way is consolation, which is a meanes appointed by God whereby one man should with words of heauenly comfort refresh the soules of others afflicted with sickenesse or any other way feeling the hand of God either in bodie or in minde. And this dutie is as little regarded as any of the former. In time of mens sickenesse neighbours come in, but what say they? I am sorrie to see you in this case, I hope to see you well againe. I would bee sorry else, &c. Not one of an hundred can speake a word of comfort to the wearie: [Page] but we are faultie herein. For with what affection doe wee beleeue the communion of Saints, when we our selues are as drie fountaines, that doe scarse conuey a drop of refreshing to others. The last meanes is praier, wherby gods Church procureth blessings for the seuerall members thereof and they againe for the whole. And herein lies a principal point of the Communion of saints; which ministreth notable comfort to euery Christian heart. For hence wee may reason thus: I am indeede a member of the Catholike Church of God, and therefore though my owne praiers bee weake, yet my comfort is this, I knowe that I am partaker of all the good praiers of all the people of God dispersed ouer the face of the whole earth my f [...]llowe members, and of all the blessings which God bestowes on them. This will make vs in all our troubles to say with Elisha,2. Ki [...]g 6.16. Feare not, for they that be with vs are more then they that be with them. When the people of Israel had sinned in worshipping the goldē calfe the wrath of the Lord was kindled and made a breach into them, as canon shot against a wall:Psal 10 [...].23. but Moses the seruant of God stood in the breach before the Lord to turne away his wrath, least he should destroy them. And the praier of Moses was so effectual that the Lord said, [...]od. 32.10. Let me alone, as though Moses by praier had held the hand of God that he could not punish the people. And some thinke that Steuens praier for his enemies when he was stoned was a means of Pauls conuersiō. And surely though there were no other reason, yet this were sufficient to mooue a man to imbrace Christian religion, considering that being a member of the Church he hath part in all the praiers of the Saints through the world, & of the blessings of god that come thereby.
The third part of this communion is in temporall things, as goods, and riches: whereby I meane no Spiritual [...] or temporall goods Act [...].21. 2. [...]or. 8.1. anabaptisticall communion, but that which was vsed in the primitiue Church, when they had all things common in respect of vse: and some solde their goods and possessions and parted them to all men, as euery one had neede. And by their example wee are taught to be content to imploy those goods which God hath bestowed on vs, for the good of our fellowe members within the compasse of our callings, and to our abilitie, and beyond our abilitie if neede require. Paul saith,Gal 6.10. Doe good to all but specially to them which are of the houshold of faith.
The communion of the liuing with the dead stands in two things: the one is, that the Saints departed in the Church Triumphant doe in generall pray for the Church militant vpon earth, desiring the finall deliuerance of all their fellowe members from all their miseries. And therefore in the Apocalyps they crie on this manner, [...]ev. 6.10. Howe long Lord holy and true! doest not thou iudge and auenge our blood on them that dwell on the earth. I say in generall, because they praie not for the particular conditions and persons of men vpon earth considering they neither knowe, nor see, nor heare vs: neither can they tell what things are done vpon earth. The second is, that the godly on earth do in heart and affection conuerse with them in heauen, desiring continually to be dissolued and to be with Christ. Nowe whereas the Papists do further inlarge this communion, auouching that the Saints in heauen make intercession to Christ for vs, and impart their merits vnto vs; and that we againe for that cause are to inuocate them, and to doe vnto them religious worship, we dissent from thē, [Page 504] beeing resolued that these things are but inuentions of mans braine, wanting warrant of the word.
Lastly, to conclude, a question may be demanded, how any one of vs may particularly know and be assured in our selues, that we haue part in this communion of Saints. Ans. Saint Iohn opens this point to the full when he saith, [...]. Ioh. 1.6. If we say that we haue fellowship with him, and yet walke in darknes, we lie: but if we walke in the light, as he is light, then we haue fellowship one with another, and the blood of Christ purgeth vs from all our sinnes. In which wordes he makes knowledge of Gods will ioyned with obedience, to be an infallible marke of one that is in the communion: as on the contrarie, ignorance of Gods will, or disobedience, or both to be tokens of one that hath neither fellowshippe with Christ, or with the true members of Christ. And therefore to ende this point, if we would haue fellowship with Christ, let vs learne to know what sinne is, and to [...]he from the same as from the bane of our soules, and to make conscience of euery euill way.
The duties to be learned by the communion of the Saints are manifold. And first of all if we doe beleeue the fellowship which all the faithfull haue with Christ and with themselues; and be resolued that we haue part therein, then must we separate and withdraw our selues from all vngodly and vnlawfull societies of men in the world whatsoeuer they be. Vnlawfull societies are manifold, but I will onely touch one, which euery where annoyeth religion, and hindreth greatly this communion of Saints, and that is, when men ioyne themselues in companie to passe away the time in drinking, gaming, &c. Behold a large fellowship which beareth sway in all places; there is almost no towne but there is at the least one knot of such companions: and he that will not be combined with such loose mates, he is thought to be a man of no good nature: he is foisted forth of euery companie; he is no bodie: and if a man will yeelde to runne riot with them in the mispending of his time and goods, he is thought to be the best fellow in the world. But what is done in this societie? and how doe these cup-companions spend their time? surely the greatest part of day and night is vsually spent in swearing, gaming, drinking, surfetting, reuelling, and railing on the ministers of the word, and such as professe religion; to omit the enormities which they procure to themselues hereby: and this behauiour spreads it selfe like a canker ouer euery place, & it defiles both towne and countrey. But we that looke for comfort by the communion of Saints, must not cast in our lot with such a wicked generation, but separate our selues from them. For vndoubtedly their societie is not of God but of the deuill: and they that are of this societie, can not be of the holy communion of Saints: and surely except the Magistrate by the sword, or the Church by the power of the keyes doe pull downe such fellowship, the holy societie of Gods Church and people must decay. Excommunication is a censure ordained of God for this end, to banish them from this heauenly communion of the members of Christ, that liue inordinately and haue communion with men in the works of darknesse.
Secondly by this we are taught, that men professing the same religion, must be linked in [...]ocietie and conuerse togither in Christian loue, meeknes, gentlenesse, [Page 505] and patience: as Saint Paul taught the Philippians,Phil 2.1. If there be any fellowship of the spirit, if there be any compassion and mercie, fulfill my ioy, that we may be like minded, hauing the same loue, beeing of one accord and of like iudgement. And againe, Keepe (saith he) the vnitie of the spirit in the bond of peace. Why? marke how his reason is fetched from this communion: [...]ph. 4 3. Because there is one bodie, one spirit, euen as you are called into the hope of your vocation, one Lord, one [...]aith, one hope, one baptisme, one God and father of all, which is aboue all and in all. And no doubt the same reason made Dauid say, [...]sal 16.3. All my delight is in the Saints which be vpon earth.
Thirdly euery Christian man that acknowledgeth this communion, must carrie about with him a fellow-feeling, that is, an heart touched with compassion in regard of all the miseries that befall either the whole Church or any member thereof, as Christ our head teacheth vs by his owne example, when he called to Saul, and said, Saul, Saul, why persecutest thou me? giuing him to vnderstand, that he is touched with the abuses done to his Church, as if they had directly beene done to his owne person. The Prophet Amos reprooueth the people, because they dranke wine in bowles, and annointed themselues with the chiefe oyntments: but why? was it not lawfull for them to doe so? yes: but the cause for which they are reprooued followeth:Amos 6.6. No man (saith he) is sorie for the affliction of Ioseph. In the middest of their delights and pleasures they had no regard or compassion of the miseries of the poore Church and seruants of God elsewhere in affliction, which euery man ought to shew forth in the practise of all duties of loue: and therefore Paul saith, [...]ph. 6.18. Pray alwaies with all manner of prayers and supplications in the spirit, and watch thereunto with all perseuerance and supplications for the saints. And he highly commendeth the Philippians for communicating to his afflictions. Phil. 4.14. And further he biddeth Philemon to comfort Onesimus his bowels in the Lord. And S. Iohn saith,1. Ioh. 3 16. If a mans life would saue his neighbours soule, he must lay it downe, if neede require. We haue all of vs daily occasion to practise this dutie towards the afflicted members of Gods Church in other countries. For howsoeuer we enioy the Gospel with peace, yet they are vnder persecution for the same: and so oft as we heare report of this, we should suffer our hearts to be grieued with them, and pray to God for them.
We must here be admonished not to seeke our owne things, but to referre the labours of our callings to the common good especially of the Church whereof we are members. As for them that seeke for nothing but to maintain their owne estate and wealth; and therfore in their trades vse false weights and measures, the ingrossing, corrupting, mingling of wares, glozing, lying, smoothing, swearing, forswearing, dissembling, griping, oppressing of the poore, &c. they may plead for themselues what they will, but in truth they neuer yet knew what the communion of Saints meant.
Lastly, considering we are all knit into one mystical body, & haue mutuall fellowship in the same, our dutie is both to redresse the faults of our brethren and to couer them, as the hand in the body laies plaister vpon the sore in the foot or in the legge, and withal couers it. Loue couers the multitude of sinnes. And when men disgrace their bretheren for their wants, and blase them [Page 506] to the world, they doe not the dutie of fellow members.
Thus much for the first benefit bestowed on the Church: the second is, Forgiuenesse of sinnes: which may be thus described, Forgiuenesse of sinnes is a blessing of God vpon his Church procured by the death and passion of Christ, whereby God esteemes of sinne as no sinne, or, as not committed. In this description I haue couched fiue points, which we are seuerally to consider. The first, who is the author of forgiuenes of sinnes? Ans. God, whose blessing it is: for sinne is onely committed against God, & the violating of his laws and commandements are properly sinnes. And the offence done to any man or creature is no more in it selfe but an offence or iniurie: yea the breach of mans commandement is no sinne, vnlesse it doe imply withall the breach of Gods commandement. Therfore it is a prerogatiue belonging to God alone to pardon sinne: and when we are taught to say, Forgiue vs our trespasses as we forgiue them that trespasse against vs, the meaning is not, that we forgiue sinnes as they are sinnes, but onely as trespasses, that is, losses, hurts, and damages done vnto vs by men. It may be further said, God hath giuen this power and commandement to his ministers to forgiue sinnes, saying,Ioh. 20.23. Whose sinnes yee remit, they are remitted. Ans. Gods ministers doe not properly forgiue sinnes, but onely in the name of God according to his word pronounce to a penitent sinner that his sinnes are pardoned and forgiuen of God: and therefore it is a most certen truth that none can forgiue sinnes but God onely: it was auouched by the Pharisies and not denied by Christ.Mark. 2.7. Hence it followes that remission of sinne, beeing once graunted remaines for euer, because Gods loue vnto the elect is vnchangeable, and his decree concerning their saluation can not be altered. The second point is, to whom remission of sinnes is giuen? Ans. To the Catholike church, that is, to the whole companie of men predestinate to saluation: as Esai saith,Esa. 31. [...]4 The people that dwell therein (that is, the Church) shall haue their sinnes forgiuen. And,Esa. 62.1 [...]. they shall call them the holy people, the redeemed of the Lord: and thou shalt be named, a citie sought out and not forsaken. And if there had beene an vniuersall remission of sinnes to all men as some doe dreame, it should not here haue beene made a peculiar prerogatiue of the Church. The third point is, what is the meanes whereby pardon of sinne is procured at Gods hand? Ans. The death and passion of Christ: so Paul saith, [...]om. 4 25. Christ died for our sinns: that is, Christ died to be a paiment and satisfaction to Gods iustice for our sinnes. And S. Iohn saith,1. Ioh 1.7. The blood of Iesus Christ his sonne clenseth vs from all sinne. And Peter saith,1. Pet. 1.18. Knowing that yee were not redeemed with corruptible things, as siluer and g [...]ld from your vaine conuersation, &c. but with the pretious blood of Christ as of a [...]mbe vndefiled and without spot. The fourth point is, after what manner sinne is forgiuen? Ans. By an action of God, whereby for the merit of Christ, he esteemes and accounts sinne as no sinne, or, as if it had neuer beene committed. Therefore Dauid saith,Psal. 32. 1. Blessed is the man to whome the Lord imputeth no sinne. And in Esai the Lord saith,Es [...]. [...]4.22. I haue put away thy transgressions like a cloud, and thy sinnes as a myst. Now we know that cloudes and mystes which appeare for a time, are afterward by the sunne vtterly dispersed. And King Hezekias when he would shew that the Lord had forgiuē him his sinnes, saith,Es [...] [...].17. God hath cast them behinde his backe, alluding to the manner of men, who when they will [Page 507] not remember or regard a thing, doe turne their backes vpon it. And Micheas saith,Mi [...]h. 7.19. that God doth cast all the sinnes of his people into the bottome of the sea, alluding to Pharao, whome the Lord drowned in the bottome of the redde sea. And Christ hath taught vs to pray thus: Forgiue vs our debts, as we forgiue our debters: in which words is an alluding to creditours, who then forgiue debts, when they account that which is debt as no debt, & crosse the booke. Hence it appeares, that damnable and vile is the opinion of the church of Rome, which holdeth that there is a remission of the fault without a remission of the punishment: and here withall fall to the ground, the doctrines of humane satisfactions, and indulgences, and purgatorie, and prayer for the dead, built vpon this foundation, are of the same kinde.
Moreouer, we must remember to adde too this clause, I beleeue, and then the meaning is this. I doe not onely beleeue that God doth giue pardon of sinne to his Church and people (for that the very deuills beleeue) but withall I beleeue the forgiuenes of mine owne particular sinnes. Hence it appeares, that it was the iudgement of the Primitiue Church that men should beleeue the forgiuenesse of their owne sinnes.
By this prerogatiue we reape endlesse comfort: for the pardon of sinne is a most wonderfull blessing, and without it euery man is more miserable and wretched then the most vile creature that euer was. We lo [...]th the serpent or the toad; but if a man haue not the pardon of his sinns procured by the death and passion of Christ, he is a thousand fold worse then they. For when they die, there is the ende of their woe and miserie: but when man dieth without this benefit, there is the beginning of his. For first in soule till the day of iudgement, and then both in bodie and soule for euermore, he shall enter into the endlesse paines and torments of hell; in which if one should continue so many thousand yeares as there are drops in the Ocean sea, and then be deliuered, it were some ease: but hauing continued so long (which is an vnspeakable length of time) he must remaine there as long againe, and after that for euer and euer without release: and therefore among all the benefits that euer were or can be thought of, this is the greatest and most pretious. Among all the burdens that can befall a man, what is the greatest? Some will say, sicknesse, some ignominie, some pouertie, some contempt: but indeede among all, the heauiest and the greatest, is the burden of a mans owne sinnes, lying vpon the conscience and pressing it downe, without any assurance of pardon. Dauid beeing a king had no doubt all that heart could wish; and yet he, laying aside all the royalties and pleasures of his kingdome, saith this one thing aboue all, that he is a blessed man that is eased of the burden of his sinnes. Psal. 32. [...]. A lazar man full of sores is vgly to the sight, and we can not abide to looke vpon him: but no lazar is so lothsome to vs, as all sinners are in the sight of God: and therfore Dauid counted him blessed, whose sinnes were couered. It may be some wil say, there is no cause why a man should thus magnifie the pardon of sinne, considering it is but a common benefit. Thus indeede men may imagine, which neuer knew what sinne meant: but let a man onely as it were, but with the tip of his finger haue a little feeling of the smart of his sinnes, he shall finde his estate so fearefull, that if the whole world were set before him on the one side, and the [Page 508] pardon of sinnes on the other, he would choose the pardon of his sinne before ten thousand worldes. Though many drousie Protestants esteeme nothing of it, yet to the touched conscience it is a treasure, which when a man findes, he hides it, and goes home and sells all that he hath and buies it. Therefore this bene [...]it is most excellent, and for it the members of Gods Church haue great cause to giue God thankes without ceasing.
The duties to be learned hence are these. And first of all here comes a commō fault of men to be rebuked. Euery one wil say, that he beleeueth the remission of sinnes, yet no man almost laboureth for a true and certen perswasion hereof in his owne conscience: and for proofe hereof, propound this question to the common Christian; Doest thou perswade thy selfe, that God giues remission of sinnes vnto his Church? The answer will be, I know and beleeue it. But aske him further: Doest thou beleeue the pardon of thine owne sinnes? & then comes in a blind answer, I haue a good hope to God-ward, but I can not tell, I thinke no man can say so much: for God saith to no man, thy sinnes are pardoned. But this is to speake flat contraries, to say they beleeue, and they can not tell: & it bewraies exceeding negligence in matter of saluation. But let them that feare God, or loue their owne soules health, giue all diligence to make sure the remission of their owne sinnes: withall, auoiding hardnesse of heart, and drowsines of spirit, the most fearefull iudgements of God which euery where take place. The foolish virgins went forth to meete the bridegroome with lamps in their hands as well as the wise, but they neuer so much as dreamed of the horne of oyle, till the comming of the bridegroome. So many men liue in the Church of God as members thereof, holding vp the lampe of glorious profession: but in the meane season they seeke onely for the things of this life; neuer casting, how they may assure themselues in conscience touching their reconciliation with God, till the day of death come.
Secondly, if we be here bound to beleeue the pardon of all our sinnes, then we must euery day humble our selues before God, and seeke pardon for our daily offences: for he giues grace to the humble or contrite; he fills the hungrie with good things, when the rich are sent emptie away. When Benhadad the King of Syria was discomfited and ouercome by the king of Israel, by the counsell of his seruants, who told him that the kings of Israel were mercifull men, [...]. [...]ing. 2 [...]. [...]2. he sent them cloathed in sackcloath with ropes about their neckes to intreat for peace and fauour. Now when the king saw their submission, he made couenant of peace with him. We by our sinnes most iustly deserue hell, death, and condemnation euery day, and therefore it standeth vs in hand to come into the presence of God and to humble our selues before him in sackcloath and ashes, crauing and intreating for nothing in the world so much as for pardon of our sinnes, and that day by day without ceasing till the Lord giue this blessed answer to our consciences, that all our sinnes are put out of his remembrance. We must not thinke that God putteth grace into mens hearts when they lie snurting vpon their elbowes, and either not vse or despise the meanes: but we must first vse the meanes partly by making confession of our sinnes to God, and partly by crying to heauen for pardon: and then when by his grace we beginne to desire grace, he giues further grace.
[Page 509]Lastly, if we beleeue the pardon of our sinnes, then we must change the tenour and course of our liues, and take heede of breaking Gods commandements by doing any of those things, whereof our consciences may accuse vs, and tell vs, that by them we haue displeased God heretofore. A man that for some misdemeanour hath beene cast into prison and lien there many yeares winter and sommer in cold irons, when he obtaines libertie, he will often bethinke himselfe of his old miserie, and take heede for euer least he fall into the same offence againe: and he which hath seene his owne sinnes and [...]elt the smart of them, and withall by Gods goodnes obtained assurance touching the pardon of them, will neuer wittingly and willingly commit the like sinne [...] any more, but in all things change the course of his life. As for such as say, that they haue the pardon of their sinnes, and yet liue in them still; they deceiue themselues and haue no faith at all.
Thus much for the second benefit which God bestoweth on his Church, namely remission of sinnes: now followeth the third in these wordes: The resurrection of the bodie. In the handling whereof sundrie points must be considered. The first, whether there be a resurrection or no? This question must needes be handled, because Epicures and Atheists in all ages, and at this day some doe call this article in question. Now that there is a resurrection of the bodie after death, it may be prooued by many arguments, whereof I will onely touch the principall. The first is taken from the worke of redemption. Saint Iohn writeth,1. Ioh. 3.8. that Christ came to dissolue the workes of the deuill: which are sinne, and by sinne death: and hence I reason thus: If sinne and death are to be dissolued vtterly, then the bodies of the faithfull which are dead in the graue, must needes be made aliue: otherwise death is not abolished: but sinne and death must be vtterly abolished, therefore there shall be a resurrection. Secondly, God had made a couenant with his Church, the tenour whereof is this, I will be thy God, and thou shalt be my people. This couenant is not for a day or an age, or for a thousand yeares or ages, but it is euerlasting and without ende, so as Gods people may say of God for euer, God is our God: and likewise God wil say of his church for euermore, this people is my people. Now if Gods couenant be euerlasting, then all the faithfull departed from the beginning of the world must be raised againe to life. And if God should leaue his people in the gra [...]e vnder death for euer, how could they be called the people of God? for he is a God of mercie and of life it selfe: and therefore though they abide long in the earth, yet they must at length be reuiued againe. This argument Christ vseth against the Sadduces, which denied the resurrection:Math. [...]2. [...]. God is not the God of the dead but of the liuing, but God is the God of Abraham, Isaac, and Iacob, which are dead, & therfore they must rise again. The third argument must be taken frō the tenor & order of Gods iustice. It is a special part of gods glory, to shew forth his mercie on the godly, and his iustice vpon the wicked in rewarding them according to their works, as the Apostle saith,Rom. 2. [...]. God will reward euery man according to his works: to them that by continuance in well doing, seeke glory, & ho [...]our, [...]n [...] immortalitie, life eternall: but vnto them that disobey the truth, that be cō tent [...] and obey vnrighteousnes, shall be indignation and wrath. But in this life God rewardeth not men according to their doings: and therefore Sa [...]mon [Page 510] speaking of the estate of all men in this world, saith,Eccles. 9.2. All things come alike to all, and the same [...]ondition is to the iust and vniust, to the good and badde, to the pure and polluted, to h [...] that offereth sacrifice, and to him that offereth none. Nay, which is more, here t [...]e wicked flourish, and the godly are aff [...]cted. The vngodly haue hearts ease and all things at will, whereas the godly are oppressed and ouerwhelmed with all kind of miseries, and are as s [...]ee [...]e appointed for the slaughter. It remaines therefore that their [...] needes be a generall resurrection of all men after this life, that the righteous may obtaine a reward of Gods free mercie, and the wicked vtter shame and c [...]n [...]usion. But some will say, It is sufficient that God doe this to the soule of euery man, the bodie needeth not to rise againe. I answer, that the vngodly man doth not worke wickednesse onely in his soule, but his bodie also is an instrument thereof: and the godly doe not onely practise righteousnes in their soules, but in their bodies also. The bodies of the wicked are the instruments of sinne, and the bodies of the righteous are the weapons of righteousnes: and therefore their bodies must rise againe, that both in bodie and soule they may receiue a reward, according to that which they haue wrought in them. The fourth argument, which is also vsed by Paul is this:1. Cor. 15. Christ himselfe is risen, and therefore all the faithfull shall rise again; for he rose not for himselfe as a priuate man, but in our roome and stead and for vs. If the head be risen, then the members also shall rise againe: for by the same power whereby Christ raised himselfe, he both can and will raise all those that be of his mysticall bodie, he beeing the first fruits of them that sleepe. The fifth argument is taken from expresse testimonie of Scripture. Iob hath an excellent place for this purpose,Iob. 19.25. I am sure (saith he) that my Redeemer liueth, and he shall stand the last on the earth, and though after my skin wormes destroy this bodie, yet I shall see God in my flesh, whome I my selfe shall see and mine eyes shall behold, and none other for me. And Saint Paul to the Corinthians auoucheth and prooueth this point at large, by sundrie arguments which I wil not stand to repeate; [...]es. 14. & 18. this one remembred: If (saith he) the dead rise not againe, then your faith is vaine, our preaching is in vaine, and the godly departed are perished. The sixth argument may be taken from the order of nature, which ministreth certaine resemblances of the resurrection; which though they be no sufficient proofes, yet may they be inducements to the truth. Both Philosophers and also Diuines haue written of the Phoenix, that first shee is consumed to ashes by the heat of the sunne, and that afterward of her ashes riseth a young one: and on this manner is her kind preserued. Againe swallowes, wormes, and flies, which haue lien dead in the winter season, in the spring, by vertue of the sunnes heat, reuiue againe: so likewise men fall in sownes & trances, beeing for a time without breath or shew of life, and yet afterward come againe. And (to vse Pauls example) before the corne can grow and beare fruit, it must first be cast into the ground and there rotte. And if this were not seene by experience, men would not beleeue it. Againe euery present day is as it were dead and buried in the night following, and yet afterward it returnes againe the next morning. Lastly we read how the old Prophets raised some from death: and our Sauiour Christ raised Lazarus among the rest, that had lien foure daies in the graue and stanke: why then should any thinke it impossible [Page 511] for God to raise all men to life?
But let vs see what reasons may bee alleadged to the contrarie. First it is alleadged that the resurrection of bodies resolued to dust and ashes, is against common sense and reason. Ans. It is aboue reason but not against reason. For if impotent and miserable men, as experience sheweth, can by art euen of ashes make the most curious workmanship of glasse, why may wee not in reason think, that the omnipotent and euerliuing God is able to raise mens bodies out of the dust. Secondly it is said, that mens bodies beeing dead are turned into dust, and so are mingled with the bodies of beasts and other creatures, and one mans bodie with another, and that by reason of this confusion, men can not possibly rise with their owne bodies. Ans. Howesoeuer this is impossible with men; yet it is possible with God. For he that in the beginning was able to create all things of nothing, is much more able to make euery mans bodie at the resurrection of his owne matter, and to distinguish the dust of mens bodies from the dust of beasts, and the dust of one mans bodie from another. The goldsmith by his art can sunder diuers mettals one frō another: & some men out of one mettall can drawe another, why then should we thinke it vnpossible for the almightie God to doe the like? It may bee further obiected thus: A man is eaten by a woolfe, the woolfe is eaten by a Lyon, the Lyon by the foules of the aire, & the foules of the aire eaten againe by men: againe one man is eaten of another, as it is vsuall among the Cannibals. Nowe the bodie of that man which is turned into so many substances, especially into the bodie of another man, cannot rise againe: and if the one doeth the other doeth not. Ans. This reason is but a cauill of mans braine: for wee must not thinke, that whatsoeuer entreth into the bodie, and is turned into the substance thereof, must rise againe and become a part of the bodie at the daie of iudgement; but euery man shall then haue so much substance of his owne as shall make his bodie to be entire and perfect: though another mans flesh once eaten bee no part thereof. Againe it is vrged, that because flesh and blood cannot enter into the kingdome of God: therefore the bodies of men shall not rise againe. Ans. By flesh and blood, is not meant the bodies of men simply,1. Cor. 15.50. but the bodies of men as they are in weaknesse, without glorie, subiect to corruption. For flesh and blood in Scripture, signifies sometime the originall sinne and corruption of nature, and sometime mans nature subiect to miseries and infirmities, or the bodie in corruption before it be glorified, and so it must bee vnderstood in this place. Lastly it is obiected, that Salomon saith,Eccles 3.19. The condition of the children of men, and the condition of beasts are euen as one condition. Nowe beasts rise not againe after this life: and therefore there is no resurrection of men. Ans. In that place Salomon expoundeth himselfe. They are like in dying: for so he saith, as the one dieth, so dieth the other: he speaketh not of their estate after death.
The second point to be considered, is the cause of the resurrection. In mankind we must consider two parts, the Elect and the Reprobate; and they both shall rise againe at the day of iudgement, but by diuers causes. The godly haue one cause of their resurrection, and the vngodly another. The cause why the godly rise againe, is the resurrection of Christ, yea it is the proper cause which [Page 512] procureth and effecteth their resurrection. In the scripture Adam and Christ are compared togither, and Christ is called the second Adam: these were two rootes. The first Adam was the roote of al mankinde, and he conueieth sinne, and by sinne death to all that sprang of him, Christ onely excepted: the second Adam which is the roote of all the Elect, conueieth life both in bodie and soule to all that are vnited to him: and by the vertue of his resurrection they shal rise againe after this life. For looke as the power of the godhead of Christ when he was dead in the graue, raised his bodie the third day: so shall the same power of Christ his godhead, conuey it selfe vnto all the faithfull, which euen in death remaine vnited vnto him, and raise them vp at the last daie. And for this cause Christ is called a quickening spirit. Nowe the cause why the wicked rise againe, is not the vertue of Christs resurrection, but the vertue of Gods curse, set downe in his word: In the daie that thou shalt eate of the tree of the knowledge of good and euill, thou shalt die the death, that is, a double death both of bodie and soule. And therefore they arise onely by the power of Christ as hee is a iudge, that this sentence may be verified on them; and that they may suffer both in bodie and soule eternall punishment in hell fire.
Furthermore S. Iohn setteth downe the outward meanes whereby the dead shal be raised, namely the voice of Christ:Ioh. 5.28. The houre shall come (saith he) in which all that are in the graues shall heare his voice, and they shall come forth. For as hee created all things by his word, so at the day of iudgement by the same voice all shall be raised againe. This may bee a good reason to mooue vs to heare the ministers of God reuerently: for that which they teach, is the very word of God: and therefore we are to pray that it may be as effectuall in raising vs vp from the graue of sinne in this life, as it shall bee after this life in raising vs vp from the graue of death vnto iudgement.
Thirdly, we are to consider what manner of bodies shall rise at the last day. Ans. The same bodies for substance: this Iob knew well, when he said:Iob. 19.27. I shall see him at the last daie in my flesh, whome I my selfe shall see and none other for me, with these same eies. Neuerthelesse the bodies of the elect shall be altered in qualitie, [...]. Cor. 15.43. being made incorruptible and filled with glorie.
The last point to be considered, is the ende why these bodies shall rise againe. The principall end which God intendeth is his owne glorie, in the manifestation of his iustice and mercie. Nowe at the last daie, when all men shall be raised to iudgement by the voice of Christ, the godly to life, and the wicked to condemnation; there shal be a full manifestation both of his mercy and iustice: and therefore by consequent a full manifestation of his glorie.
Thus much for the doctrines touching the Resurrection: now followe the vses. First it serueth wonderfully for the comfort of all Christian hearts. Dauid speaking not onely of Christ, but also of himselfe, saith most notably: [...]sal. 16.9. Mine heart is glad, my tongue reioiceth, and my flesh also doth rest in hope. Why so? For (saith he) thou shalt not leaue my soule in graue, neither wilt thou suffer thy holy one to see corruption. Though the daies of this life be daies of woe and miserie, yet the day of the resurrection shall bee vnto all the children of God a time of reioicing and felicitie, & as Peter saith, it is the time of refreshing. Whosoeuer is now an hungred,Act. 3.1 [...]. shall then eate and be filled with the fruite of the [Page 513] tree of life: and whosoeuer is now naked, shall be then cloathed with the white garments dipped in the blood of the Lambe: and Aug. in F [...] chir. cap. 91. whosoeuer is nowe lame, shall haue all his members restored perfectly. And as this daie is ioyfull to the godly, so on the contrarie it is a daie of woe and miserie to the vngodly: as S. Iohn saith,Ioh. 5.2 [...]. they that haue done euill shall come forth to the resurrection of condemnation. If they might cease to liue after this life, and die as the beast doth, O thē it would be well with them; for then they might haue an ende of their miserie: but the wicked must after this life rise againe to condemnation, which is the accomplishment of their eternall woe and wretchednes; a rufull and dolefull case to consider, and yet is it the state of all vnbeleeuing and vnrepentant sinners. If a man were bidden to goe to bed, that after hee had slept and was risen again he might go to execution, it would make his heart to ake within him: yet this, yea a thousand fold worse is the state of all impenitent sinners: they must sleep in the graue for a while, & thē rise againe, that a secōd death may be inflicted vpon thē in bodie & soule, which is the suffering of the full wrath of God both in bodie & soule eternally.Act. 3.19. This being so, let vs imbrace the good counsel of S. Peter, who saith, Amēd your liues & turne, that your sinnes may be done away when the time of refreshing shall come from the presence of the Lord. If a man die repētant for his sinnes, it is a day of refreshing; but if he die in his sinnes, impetent, and hard hearted, it is a day of eternal horrour, desperation, & confusion.
Againe, if we beleeue that our bodies shall rise againe after this life, & stand before God at the last daie of iudgement, wee must daily enter into a serious consideration of this time, and haue in minde that one dai [...] we must meet the Lord face to face. A traueller comes into an Inne hauing but a penny in his purse, he sits downe and cals for all store of prouision and dainties: now what is to be thought of him? surely in the iudgement of all men his behauiour betokens folly, or rather madnes. But why? because he spendes freely and hath no regard to the reckening which must follow: howe foolish then & mad is the practise of euery man that liueth in his sinns, bathing himselfe in his pleasures in this world, neuer bethinking how he shal meet god at the last day of iudgement, and th [...]re make reckening for all his doings. An ancient diuine w [...]ites of himselfe that this saying ran in his minde, and sounded alwaies in his eares:Hierome. Arise ye dead and come vnto iudgement. And this ought alwaies to be sounding in our eares, that while we haue time wee should prepare our selues to meete God at the last day.
Thirdly, if we beleeue the resurrection of the bodie, we are not to weepe & mourne immoderatly for our friends deceased. Our Sauiour Christ did weep for Lazarus, and when Steuen was stoned to death, certaine men that feared God buried him, and made great lamentation for him: and therefore mourning is not condemned: and wee must not be as stockes, that are bereft of all compassion: yet remember we must, what Saint Paul saith to th [...] Thessalonians:1. Thes [...]. 4. [...]. I would not, brethren, haue you ignorant concerning those which are asleepe, that ye sorrowe not, as others which haue no hope. For the godlie man properly dieth not, but laies himselfe downe to take a sleepe after his manifolde labours in this life; which beeing ended hee must rise againe to ioyes euerlasting: and therefore we must needes moderate and mingle our mourning for the [Page 514] deceased, with this and such like comforts.
Fourthly, we are taught hence to labour and striue against the natural feare of death: for if there be a resurrection of our bodies after this life, then death is but a passage or middle way from this life to eternall life. If a begger should be commanded to put off his old rags, that he might be cloathed with rich & costly garments, would he be sorrie because he should stand naked a while til he were wholly bestripped of his rags? No surely; well, thus doeth God when he calls a man to death: he bids him put off his old rags of sinne and corruption, and be cloathed with the glorious robe of Christs righteousnes: and our abode in the graue is but for a space, while corruption be put off. This is Pauls argument, saying, Wee knowe that when our earthly house of this tabernacle shall be dissolued, we haue a building giuen of God, which is an house not made with hands but eternall in the heauens.
Fifthly, whereas the godly are subiect to manifold afflictions and miseries, both in bodie and minde in this life, here they shall finde a sufficient staie to quiet and calme their mindes, if they consider that after this short life is ended, there will ensue a ioyfull resurrection. Iob in the extremitie of all his temptations,Iob. 19.25. made this the comfort to his soule, that one daie he should rise again, in which he should enioy the glorious presence of his Creatour. And the Holy Ghost saith, that the seruants of God in the daies of Antiochus were racked and tormented, and would not bee deliuered: why so?Heb. 11.35. because they looked for a better resurrection.
Lastly, the consideration of this point serueth to be a bridle to restraine a man from sinne, and a spurre to make him goe forward in all godlines of life and conuersation. Saint Paul had hope toward God, that the resurrection of the dead should be both of the iust and vniust. Act. [...]4.16. Nowe what did this mooue him vnto? Marke: Herein (saith Or in the meane season. he, that is, in this respect) I endeauour my selfe alwaies to haue a cleare conscience towards God and towards man. And let vs for our partes likewise remember the last iudgement, that it may bee a meanes to mooue vs so to behaue our selues in all our actions, that wee may keepe a good conscience before God and before men: and let it also be a bridle vnto vs to keepe vs backe from all manner of sinne. For what is the cause why men daily defile their bodies & soules with so many damnable practises, without any remorse of conscience? Surely they neuer seriously remember the daie of the resurrection after this life, wherein they must stand before Christ to giue an account of that which they haue done in this life, whether it be good or bad.
Thus much of the duties: nowe marke it is further said, The resurrection of the bodie. If the bodie rise, it must first fall. Here then this point is wrapped vp as a confessed trueth, that all men must die the first death. And yet considering that the members of the Church haue the pardon of their sinns which are the cause of death, it may bee demaunded, why they must die? Ans. Wee are to know that when they die, death doth not seaze vpon them, as it is in his own nature, a curse: for in that respect it was borne of Christ vpon the crosse, and that for vs: but for two other causes, which we must thinke vpon, as being speciall meanes to make a man willing to die. I. They must die that originall corruption may be vtterly abolished: for no man liuing on earth is perfectly sanctified; [Page 515] and originall sinne is remaining for speciall causes to the last moment of this life, and then it is abolished and not before. II. The godly die that by death as by a straight gate they may passe from this vale of miserie to eternall life. And thus Christ by his death makes death to be no death, and turnes a curse into a blessing.
And to proceede: It is not here said, the resurrection of the soule, but of the bodie onely; what then (will some say) becommeth of the soule? Diuers haue thought, that the soules then, though they doe not die, yet are still kept within the bodie (beeing as it were asleepe) till the last day. But Gods word saith to the contrarie. For the soules of the godly lie vnder the altar, and crie,Rev. 6.9. How long Lord Iesus? Diues in soule did suffer the woe and torments of hell:Luk. 16.23. and Lazarus had ioy in Abrahams bosome. Again some others thinke, that mens soules after this life doe passe from one mans bodie to an other: and Herod may seeme to haue beene of this opinion:Math. 14. [...], for when newes was brought him of Christ, he saide, that Iohn Baptist beeing beheaded was risen againe, thinking that the soule of Iohn Baptist was put into the bodie of some other man. And for proofe hereof, some alledge the example of Nebuchadnezzar, who forsaking the societie of men, liued as beasts, and did eate grasse like a beast: & they imagine that his owne soule went out of him, and that the soule of a beast entred in the roome thereof. But this indeede is a fond conceit: for euen then he had the soule of a man when he liued as a beast, beeing onely stricken by the hand of God with an exceeding madnesse, whereby he was bereft of common reason; as doth appeare by that clause in the text, where it is said, that his vnderstanding or knowledge returned to him againe.Dan 4.33. Again, some other thinke, that the soule neither dieth nor sleepeth, nor passeth out of one bodie into an other, but wandereth here on earth among men, and oftentimes appeareth to this or that man: and this is the opinion of some hereticks, and of the common people, which think that dead men walke: & for proofe hereof some alleadge the practise of the witch of Endor, who is said to make Samuel to appeare before Saul: but the truth is, it was not Samuel in deed, but onely a counterfait of him. For not all the witches in the world, nor all the deuils in hell are able to disquiet the soules of the faithfull departed, which are in the keeping of the Lord without wandring from place to place. For when men die in the faith, their soules are immediatly translated into heauen, and there abide till the last iudgement: and contrariwise if men die in their sinnes; their soules go straight to the place of eternall condemnation, and there abide as in a prison, as Peter saith. In a word, when the breath goeth out of the bodie, the soule of euery man goeth straight either to heauen or hell; and there is no third place of aboad mentioned in Scripture.
To conclude, the resurrection of the bodie is expressely mentioned in the Creede, to shew that there is no resurrection of the soule, which neither dieth, nor sleepeth, but is a spirituall and inuisible substance, liuing and abiding for euer as well forth of the bodie as in the same.
Thus much of the third prerogatiue or benefit: now followeth the fourth and last, in these words, And life euerlasting. To handle this point to the full, a [...]d to open the nature of it, as it deserueth, is not in the power of man. For [...] [Page] [...] [Page] [Page 516] both the prophet Esai and Saint Paul say,Isa. 64.1. 1. Co [...]. [...].9. that the eye hath not seene, & the eare hath not heard, neither came it into mans heart to thinke of those things which God hath prepared for those that loue him. Againe Paul when hee was rapt into the third heauen saith,2. Co [...]. 1 [...].4. that he sawe things not to be vttered. Neuertheles we may in some part describe the same, so farre forth as God in this case hath reuealed his will vnto vs. Wherefore in this last prerogatiue, I consider two things; the first is, Life it selfe, the second is the Continuance of life, noted in the worde euerlasting. Life it selfe is that whereby any thing acteth, liueth, and mooueth it selfe: and it is twofolde, vncreated or created. Vncreated life is the very godhead it selfe, whereby God liueth absolutely in himselfe, from himselfe, and by himselfe, giuing life and beeing to all things that liue and haue beeing: and this life is not meant here; because it is not communicable to any creature. Created life is a qualitie in the creature; and its againe two-fold: naturall, spirituall. Naturall life is that whereby men in this world liue by meate and drinke, and all such meanes as are ministred by Gods prouidence. Spirituall life is that most blessed and happie estate, in which all the Elect shall raigne with Christ their head in the heauens after this life, and after the day of iudgement for euer and euer. And this alone is the life which in the Creede we confesse and beleeue: and it consisteth in an immediate coniunction and communion or fellowship with God himselfe: as Christ in his solemne praier to his father a litle before his death, signifieth:Ioh. 17.21. I pray not for these alone, but for them also which shall beleeue in me through thy word, that they all may be one as thou, O father art in me and I in thee, euē that they may be one also in vs. And whē S. Iohn in the Revelatiō saith, [...]ev. [...].3. Beholde the tabernacle of God is with men, he will dwell with them, and they shall be his people, and God himselfe shall be their God with them: he sheweth that the very foundation of that happines which god hath prepared for his seruants stands in a societie betweene God and them, whereby God shall dwell with them in heauen, and they againe shall there enioy his glorious presence.
Touching this Communion, three points must be considered. The first is, in what order men shall haue fellowship with God? Ans. This communion shall be first of all with Christ as he is man; and by reason that the manhoode of Christ is personally vnited to the godhead of the sonne, it shall also be with Christ as he is God; and consequently with the father and the holy Ghost. The reason of this order is, because Christ, though he be the author and the fountaine of eternall life as he is God, yet he conueies the same vnto vs onely in and by his flesh or manhood. Yet must we not here thinke that life proceedeth frō the māhood it selfe, as from a cause efficient: for the flesh quickeneth not by any vertue frō it selfe, but by the Word to which it is personally vnited; it beeing as it were a pipe eternally to conuey life from the godhead vnto vs.
The second point is, in what thing this communion consisteth? Ans. Saint Paul openeth this point to the very full, when hee saith, that after Christ hath subdued all things vnto him, [...]. Cor. 15.28. then God shall be all in all, that is, God himselfe immediatly shall bee all good things that heart can wish to all the elect. But some men may say, What? is not God all in all vnto vs euen in this life? for whatsouer good things wee haue, they are all from him. Ans. It is true indeed God is all in all euen in this life: but howe? not immediatly but by outward [...] meanes; and that also in small measure. For he conueies his goodnes and mercie [Page 517] vnto vs so long as we liue on earth, partely by his creatures and partly by his word and Sacraments: but after this life is ended, all helpes and outwarde meanes shall cease: Christ shall giue vp his kingdome, and as he is Mediatour shall cease to put in execution the office of a priest, a prophet, or a king: all authoritie and power shall be abolished: and therefore all callings in the three maine estates of the Church, the Common-wealth, the familie shall haue an ende; there shall be no more magistrate and subiect, Pastor and people, master and seruant, father and sonne, husband and wife: there shall be no more vse of meate, drinke, cloathing, respiration, physicke, sleepe: and yet for all this, the condition of men shall bee many thousand folde more blessed then euer it was. For the Godhead in the Trinitie immediately without all meanes shall be all things to all the chosen people of God in the kingdome of heauen, worlde without ende. This may seeme strange to mans reason, but it is the very [...]lat trueth of the word of God. S. Iohn in the description of the heauenly Ierusalem, saith that there shall be no temple in it. Why, how then shall God bee worshipped? marke what followeth,Rev. [...].22. the Lord God almightie and the Lambe are the temple of it. Whereby is signified, that although now we vse the preaching of the word, and the administration of the Sacraments, as meanes of our fellowship with God: yet when this life is ended, they must all cease, God and Christ beeing in stead of al these meanes vnto vs. And he addes further, The citie hath no neede of the sunne, neither of the moone to shine in it. What then will some say,vers. 23. must there be nothing but darkenes? Not so. For the glory of God doth lighten it, and the Lambe is the light of it. Againe he saith, that in the Paradise of God,Cap. 22. [...] there is the riuer of water of life, and the tree of life bearing fruit euery moneth, and that is Christ. And therefore we shall haue no neede of meate, drinke, apparell, sleepe, &c. but Christ himselfe our head and redeemer shall be in stead of them all vnto vs: on whome, all the elect shall feede, and by whome both in bodie and soule they shall be preserued euermore. If a man would haue glorie; the father, sonne, and holy ghost shall be his glorie: if a mā desire wealth and pleasure, God himselfe shall be wealth and pleasure vnto him, and whatsoeuer else the heart of man can wish. Hence it appeares, that this communion is most admirable; and that no tongue can tel, nor heart conceiue the least part of it.
The third point is, touching the benefits or prerogatiues that proceede of this communion, and they are in number sixe. The first is, an absolute freedome from all wants. In the minde there shall be no ignorance, no vnbeleefe, no distrust in God, no ambition, no enuie, anger, nor carnall lust, nor terrour in conscience, or corrupt affection. In the bodie there shall be no soare, no sicknes, nor paine:Rev. 21.4. for God shal wipe away al teares from their eies: nay thē all defects or wants in bodie or soule or in both shall be supplied, and the whole man made perfect euery way.
The second is perfect knowledge of God. In this life the Church and all the seruants of god know him but in part. Moses would haue seene gods face, but he was permitted to see onely his hinder parts; and as Paul saith,1. Cor. 13.12 [...] now wee know in part, and darkely as through a glasse. In this life we can no otherwise discerne but as an old mā through spectacles: & the creatures, but specially the [Page 518] word of God and the Sacraments are the spectacles of our minde, wherein we behold his iustice, mercie, loue, &c. and without them we can discerne little or nothing: yet after this life, when that which is perfect is come, and that which is imperfect is abolished; we shall see God as he is to be seene, not as through a glasse, but face to face, and we shall knowe him as we are knowne of his maiestie, so farre forth as possibly a creature may. God indeede is infinite, and therefore the full knowledge of his maiestie can no more bee comprehended by the vnderstanding of a creature, which is finite, then the sea by a spoone: yet neuerthelesse God shall be knowne euery way of man, so farre forth as a creature may know the Creator. Now vpon this that the elect haue such fulnesse of knowledge, it may be demaunded, whether men shall knowe one another after this life or no. Ans. This question is oftener mooued by such as are ignorant, then by them that haue knowledge: and oftentimes it is tossed in the mouthes of them that haue little religion in their hearts: and therefore I answer first, men should rather haue care to seeke howe they may come to heauen, then to dispute what they shal do when they are there: the common prouerb is true, it is not good counting of chickins before they bee hatched. Secondly, I say that men in heauen shall knowe each other: yea they shall knowe them which were neuer knowne or seene of them before in this life: which may be gathered by proportion, out of Gods word. Adam in his innocencie knewe Eve,Gen. 2.23. whome he had neuer seene before, & gaue her a fit name so soone as shee was created. And when our Sauiour Christ was transfigured in the mount,Mat. 17.4. Peter knewe Moses and Elias, whome before he had neuer seene: and therefore it is like that the elect shall knowe each other in heauen, where their knowledge and their whole estate shall bee fully perfited. But whether they shall knowe one another after an earthly manner, as to say, this man was my father [...] this was mine vncle, this my teacher, &c. the word of god saith nothing: and therefore I will be silent, and we must be content a while to bee ignorant in this point.
The third prerogatiue of euerlasting blessednes is, that the Elect shall loue God with as perfect loue as a creature possibly can. The manner of louing God, is to loue him for himselfe, and the measure is to loue him without measure: and both shall be found in heauen. For the Saints of God shall haue an actuall fruition of God himselfe, and bee as it were swallowed vp with a sea of his loue, and wholly rauished therewith: for which cause, as farre as creatures can they shall loue him againe. Againe, the loue of a thing is according to the knowledge thereof, but in this life God is knowne of man onely in part, and therefore is loued onely but in part: but after this life, when the Elect shall knowe God fully, they shall loue him without measure: & in this respect loue hath a prerogatiue aboue faith or hope, howesoeuer in some respects againe they goe beyond loue.
The fourth prerogatiue is, that the Saints of God keepe a perpetuall Sabbath in heauen. In this life it is kept but euery seuenth daie, and when it is best of all sanctified, it is done but in part; but in heauen euery day is a Sabbath: as the Lord saith by the Prophet Esay, [...] 66.2 [...]. [...]. [...].9. From moneth to moneth, and from Sabbath [Page 519] to Sabbath, all flesh shall come and worship before me: & therefore the life to come shall be spent in the perpetuall seruice of God.
Fifthly, the bodies of the elect after this life in the kingdome of heauen shal be like the glorious bodie of Christ: so Paul saith, [...]hil. 3.21. Christ Iesus our Lord shall chāge our vile bodies that they may be like his glorious bodie. Now the resemblāce betweene Christs bodie and ours, standeth in these things: as Christs bodie is incorruptible, so shall our bodies be void of all corruption: as Christs bodie is immortal, so ours in the kingdom of heauen shal neuer die: as Christs bodie is spirituall, so shall ours be made spirituall, as the Apostle saith,1. Cor. 25. [...]. It is sowen a naturall bodie, it is raised a spirituall bodie; not because the bodie shall be changed into a spirit, for it shall remaine the same in substance, and that for euer: but because it shall be preserued by a spirituall and diuine manner. For in this life it is preserued by meate, drinke, cloathing, sleepe, physicke, rest, and diet, but afterwarde without all these meanes the life of the bodie shall be continued, and bodie and soule keepe togither by the immediate power of Gods spirit for euer and euer. Thus the bodie of Christ is nowe preserued in heauen, and so shall the bodies of all the elect be after the day of iudgement. Furthermore as Christs bodie is nowe a shining bodie, as doth appeare by his transfiguration in the mount, so in all likelihood after the resurrection the bodies of the elect shall be shining and bright, alwaies remaining the same for substance. Lastly, as Christs bodie after it rose againe from the graue, had this propertie of agilitie beside swiftnes, to passe from the earth to the third heauen, beeing in distance many thousand miles frō vs, and that without violence: so shall the bodies of the Saints. For beeing glorified, they shall be able as well to ascend vpwarde, as to goe downewarde, and to mooue without violence, and that very swiftly.
The sixth and last prerogatiue, is an vnspeakable and eternall ioy [...] Dauid saith: [...]sal. 16.11. In thy presence is fulnesse of ioy: at thy right hand there are p [...]ares for euermore. It is said that when Salomon was crowned king,1 King. 1.40. the people reioiced exceedingly. If there were such great ioy at his coronation, whi [...]h was but an earthly prince, what ioy then shall there be when the Elect shall see the true Salomon crowned with glorie in the kingdome of heauen? It is said that the wise men which came from the East to worship Christ, when they sawe the starre standing ouer the place where the babe was, were exceedingly glad: howe much more shall the elect reioice, when they shall see Christ not lying in a manger, but crowned with immortall glorie in the kingdome of heauen? Wherefore this ioy of the elect after this life is most wonderfull, and cannot be vttered.
The propertie of life eternall,Mat. [...]5.34. Rom. [...]. [...] is to be an inheritance which God bestoweth on them which are made his sonnes in Christ, who is the only begotten sonne of the father. Hence it followes necessarily, that in the Scriptures it is called a reward, not because it is deserued by our workes, as the Church of Rome erroniously teacheth: but for two other causes. First because life eternall is due to all that beleeue by vertue of Christs merit. For his righteousnesse is made ours by imputation, so con [...]equently the merit thereof is also ours: and by it, [Page 520] (all personall merits in our selues vtterly excluded,) we deserue or merit eternall happines as a reward; which neuerthelesse in respect of our selues is the free and meere gift of God. Rom. 5.13. The second is, because there is a resemblance betweene eternall life and a reward. For as a reward is giuen to a workeman after his worke is done; so euerlasting life is giuen vnto men after the trauailes and miseries of this life are ended.
The degrees of life are three. The first is in this life, when men beeing iustified and sanctified, haue peace with God. Many imagine, that there is no eternall life till after death: but they are deceiued, for it beginnes in this world: as our Sauiour Christ testifieth, saying, Verily, verily I say vnto you, he that heareth my wordes, and beleeueth him that sent me, hath euerlasting life, and shall not come into condemnation, but hath passed from death to life. Ioh. 5.24. This being so, we are hence to learne a good lesson. Considering we looke for life euerlasting after this life, we must not deceiue our selues, lingring and deferring the time till the last gaspe; but we must lay the foundation of life eternall in our selues in this world, and haue the earnest thereof laide vp in our hearts against the day of death. But how is that done? we must repent vs heartily of all our sinnes, and seeke to be assured in conscience that God the father of Christ is our father, God the sonne our redeemer, and God the holy Ghost our comforter. For as Christ saith, this is life eternall to know thee the onely God, and whome thou hast sent Iesus Christ.Ioh. 17.3. And we must goe further yet, endeauouring to say with Paul,Gal. 2.20. that we liue not, but that Christ liueth in vs: which when we can say, we haue in vs the very seede of eternall life. The second degree is in the ende of this life, when the bodie freed from all diseases, paines, and miseries, is laid to rest in the earth, and the soule is receiued into heauen. The third is after the day of iudgement, when bodie and soule reunited shall both be aduanced to eternall glorie.
Againe in this third degree of life, there be in all likelihood sundrie degrees of glory. Daniel speaking of the estate of the elect after this life, saith, They that be wise shall shine as the brightnesse of the firmament, and they that turne many to righteousnes shall shine as the starres for euermore. Dan. 11.3. Now we know there is difference betweene the brightnesse of the firmament and the brightnesse of the starres. Againe there be degrees of torments in hell, as appeares by the saying of Christ,Math. [...]1.22. It shall be easier for Tyrus and Sydon in that day then for this generation: and therefore there be proportionall degrees of glorie. And Paul saith, [...] Cor 15.41. There is one glorie of the sunne, an other glorie of the moone, an other glorie of the starres: for one starre differeth from another in glorie: so is the resurrection of the dead. In which words he applies the differences of excellencie that be in the creatures, to set forth the differences of glorie that shall be in mens bodies after the resurrection. Furthermore, (if we may coniecture) it may be, the degrees of glorie shall be answerable to the diuerse measures of gifts and graces bestowed on men in this life, and according to the imployance of them to the glorie of God and edification of the Church. And therefore the twelue Apostles who were exceedingly enriched with the gifts of the spirit, and were master-builders of the Church of the new Testament, shall sit on 12. thrones and [Page 521] iudge the twelue tribes of Israel. But it may be obiected, that if there be degrees of glorie in heauen, some shall want glorie. Ans. Not so: though some haue more, and some lesse, yet all shall haue sufficient. Take sundrie vessells whereof some are bigger, and some lesse, and cast them all into the sea: some will receiue more water and some lesse, and yet all shall be full and no want in any: and so likewise among the Saints of God in heauen, some shall haue more glorie some lesse, and yet all without exception full of glorie. And wheras it is alleadged that all the labourers in the vineyard receiue each of them a pennie equally for their hire; the answer is,Math 10.9. that our Sauiour Christ in that parable intends not to set forth the equalitie of celestiall glorie, and what shall be the state of the godly after this life: but the very drift of the parable is to shew, that they which are called first, haue no cause to bragge or insult ouer others which as yet are vncalled, considering they may be made equall or be preferred before them.
Thus much of life it selfe: now followes the continuance thereof, which the Scriptures haue noted in calling it eternall or euerlasting. And to this end Paul saith, that Christ hath abolished death, and brought not onely life, but also immortalitie to light by the Gospell. 2. Tim. 1.1 [...]. And this very circumstance serues greatly to commend the happines of the godly: in that, after they haue made an entrance into it, they shall neuer see tearme of time or end. Suppose the whole world were a sea, and that euery thousand yeares expired, a bird must carrie away, or drinke vp one onely droppe of it: in processe of time it will come to passe that this sea though very huge, shall be dried vp: but yet many thousand millions of yeares must be passed before this can be done. Now if a man should enioy happinesse in heauen onely for the space of time in which the sea is in drying vp, he would thinke his case most happie and blessed: but behold the Elect shall enioy the kingdome of heauen not onely for that time, but when it is ended, they shall enioy it as long againe: and when all is done, they shall be as farre from the ending of this their ioy, as they were at the beginning.
Hauing thus seene what life euerlasting is, let vs now come to the vse of the article. And first of all, if we beleeue that there is an eternall happines, and that the same belongs vnto vs, then we must vse this present world & all the things therein as though we vsed them not: and whatsoeuer we doe in this world, yet the eyes of our minds must be alwaies cast toward the blessed estate prepared for vs in heauen. As a pilgrime in a strange land hath alwaies his eyes toward his iournies end, and is then grieued when by any meanes he is out of the way: so must we alwaies haue our mindes and hearts set on euerlasting life, and be grieued when we are by any way hindered in the straight way, that leadeth thereunto: we haue a notable patterne of this dutie set out vnto vs in the Patriarke Abraham, who beeing called of God, obeyed to goe out into a place, which he should afterward receiue for inheritance, and he went out, not knowing whither he went: and by faith aboad in the land of Canaan, as in a strange countrey and as one that dwelt in tents. Now the cause that mooued him was life euerlasting: for the text saith,Heb. [...]. [...]. He looked for a citie hauing a [Page 522] foundation, whose builder and maker is God. And we ought euery one of vs for our parts to be little affected to the things of this life, neuer setting our hearts vpon them, but vsing them as a pilgrime doth vse his staffe in the way: so long as it is an helpe and stay for him in his iourney, he is content to carrie it in his hand; but so soone as [...]t beginneth to trouble him, he casteth it away.
Secondly all that [...]rofesse the Gospel of Christ, may hence learne to beare the crosses and afflic [...]ions which God shall lay on them in this world. It is Gods vsuall manne [...] to begin corrections in his owne familie vpon his owne children; and as P [...]ter saith, Iudgement beginneth at Gods house. Looke at a mother that weanes her child, laieth wormewood or some other bitter thing vpon her breast, to make the child loath the milke: so likewise God makes vs often feele the mis [...]ries and crosses of this life, that our loue and liking might be turned from this world and fixed in heauen. As rawe flesh is loathsome to the stomacke; so is euery sinner and vnmortified man loathsome vnto God: till the Lord by afflictions mortifie in him the corruptions of his nature, and specially the loue of this world. But when a man is afflicted, how shall he be able to endure the crosse? Surely by resoluing himselfe that the Lord hath prepared life euerlasting for him.Heb. 11. [...]4. Thus we read that Moses by faith when he was come to age, refused to be called the sonne of Pharaohs daughter, and choosed rather to suffer aduersitie with the people of God, then to enioy the pleasures of sinne for a season, esteeming the rebuke of Christ greater riches then the treasures of Egypt. But I pray you: what mooued Moses to be of this minde? The reason is added: Because he had respect to the recompence of reward, that is, he had alwaies a speciall regard to life euerlasting, and that was it that made him content and willing to suffer affliction with the people of god. Here then behold a notable president for vs to follow. In which we are taught that the best way to endure afflictions with patience, is to haue an eye to the recompence of reward: this is it that makes the yoke of Christ easie and lightsome. When it shall please God to bring vnto vs a cup of afflictions and bid vs drinke a draught thereof to the very bottome, the meditation of life eternall must be as sugar in our pockets to sweeten the cup withall.
Lastly, if this be true, that God of his goodnesse and endles mercy towards mankind, hath prepared life euerlasting, yet not for all men, but for the elect whose names are written in the booke of life, we must aboue all things in this world seeke to be partakers of the same. Let vs receiue this as from the Lord, and lay it to our hearts, whatsoeuer we doe euening or morning, day or night, whether we be young or old, rich or poore; first we must seeke for the kingdome of heauen and his righteousnes. If this benefit were common to all and not proper to the Church, lesse care might be had: but seeing it is proper to some alone, for this very cause let all our studies be to obtaine the beginnings of li [...]e euerlasting giuen in this life. For if we haue it not, whosoeuer we be, it had beene better for vs that we had neuer beene borne, or that we had beene borne dogges and toades then men: for when they die, there is an ende of their miserie; but man, if he loose euerlasting happinesse, hath ten thousand millions of yeares to liue in miserie and in the torments of hell: and when that [Page 523] time is ended, he is as farre from the end of his miserie as he was at the beginning. Wherefore, I pray you, let not the deuill steale this meditation out of your hearts, but be carefull to repent of all your sinnes, and to beleeue in Christ for the pardon of them all; that by this meanes yee may come to haue the pawne and earnest of the spirit concerning life euerlasting, euen in this world. What a miserable thing is it, that men should liue long in this world, and not so much as dreame of another till the last gaspe. Let vs not suffer Satan thus to abuse and bewitch vs: for if we haue not eternall life in this world, we shall neuer haue it.
Hitherto by Gods goodnes I haue shewed the meaning of the Creede: now to draw to a conclusion, the generall vses which are to be made of it, follow. And first of all we learne by it, that the Church of Rome hath no cause to condemne vs for heretickes: for we doe truly hold and beleeue the whole Apostolicall Symbole or Creede, which is an epitome of the Scriptures and the very key of faith. It will be said, that we denie the Popes supremacie, iustification by workes, purgatorie, the sacrifice of the Masse for the sinnes of the quicke and the dead, the inuocation and intercession of Saints, &c. which ar [...] the greatest points of religion. It is true indeede, we denie and renounce them as doctrines of deuills: perswading our selues that if they indeede had beene Apostolicall, and the very grounds and pillars of religion, as they are now auouched to be; they should in no wise haue beene left forth of the Creede. For it is an ouersight in making a confession of faith, to omit the principall points and rules of faith. It will be further saide, that in the Creede we beleeue the Church, and so consequently are to beleeue all these former points which are taught and auouched by the Church: but this defence is foolish. For it takes this for graunted, that the Church of Rome is the Church here meant which we denie, vnlesse they can prooue a particular Church to be vniuersal or Catholike. Nay, I adde further, that the principall grounds of popish faith, for which they contend with vs as for life and death; are not mentioned in any other Creedes which were made by the Churches and Councells for many hundred yeares after Christ.
Secondly the Creede serues as a storehouse of remedies against all troubles and temptations whatsoeuer. I. If a man be grieued for the losse of earthly riches, let him consider that he beleeues God to be his Creatour, who will therefore guide and preserue his owne workmanship, and by his prouidence minister all things needefull vnto it. And that he hath not lost the principall blessing of all, in that he hath God to be his father, Christ to be his redeemer, and the holy Ghost to be his comforter: and that considering he lookes for life eternall, he is not to be ouer much carefull for this life: and that Christ being our Lord will not forsake vs beeing the seruants in his owne house, but will prouide things needefull for vs. II. If any man be grieued in respect of outward disgrace and contempt, let him remember that he beleeues in Christ crucified, and that therefore he is to reioyce in contempt for righteousnes sake. III. They which are troubled for the decease of friends [...] are to comfort thē selues in the communion of Saints, and that they haue God the Father and [Page 524] Christ and the holy Ghost for their friends. IV. Against bodily captiuitie, let men consider that they beleeue in Christ their Lord, whose seruice is perfect libertie. V. Against the feare of bodily diseases [...] we must remember the resurrection of the bodie, in which all diseases and infirmities shall be abolished. VI. If a man feare death of the bodie, let him consider that he beleeues in Christ, which died vpon the crosse, who by death hath vanquished death. VII. The feare of persecution is restrained, if we call to remembrance that God is a Father Almightie, not onely able but also willing to represse the power of the aduersarie, so farre forth as shall be for the good of his children. VIII. Terrours arising of the consideration of the last iudgement are delaied by remembrance of this, that Christ shall be our iudge who is our redeemer. IX. Feare of damnation is remedied by consideration that Christ died to make satisfaction for vs, and now sitts at the right hand of his father to make intercession for vs: and by the resurrection of the bodie to life euerlasting. X. Terrours of conscience for sinne are repressed, if we consider that God is a Father, and therefore much in sparing, and that it is a prerogatiue of the Church to haue remission of sinnes.
Trin-vni Deo gloria.