LECTVRES VPON THE HISTORY OF THE PASSION RESVRRECTION AND ASCENSION OF OVR LORD IESVS CHRIST Beginning at the eighteenth Chapter of the Gospell according to S. IOHN and from the 16. verse of the 19. Chapter thereof containing a perfect Harmonie of all the foure Euangelists for the better vnderstanding of all the Circumstances of the LORDS death and Resurrection PREACHED BY THAT reuerend and faithfull seruant of God M r. ROBERT ROLLOCKE sometime Minister of the Euangell of IESVS CHRIST and Rector of the Colledge of EDINBVRGH EDINBVRGH Printed by ANDRO HART ANNO 1616. TO THE RIGHT WORSHIPFVLL THEIR MOST LOVING FREIND IN THE LORD MASTER WILLIAM SCOT OF ELI Grace in this life and Euerlasting Glorie in the life to come RIght worshipfull albeit that the true knowledge of Christ crucified of all other be the most worthie and excellent albeit that in him be the only and full matter of mans gloriation yet few there be who striue to know him as they should and to make him the matter of their reioycing For to speake nothing of the Gentiles who count the preaching of Christ crucified to be foolishnesse or of the Iewes who count it a stumbling blocke 1. Cor. 1 23. or of the Turkes who will not acknowledge him to be their Redeemer euen they who haue bene baptized in Christ professe outwardly his word true doctrine if they remaine in nature be not preuēted by the spirit of adoption whereby they may see their owne miserie their sinnes the terrours of the wrath of God for sinne in the meane time that they professe Christ they in heart scorne the Crosse of Christ his woundes and his blood they account the knowledge thereof of litle value yea they will preferre to it the knowledge of any thing here beneath and they will seeke the matter of their gloriatiō not in it but either in themselues or els into the creatures of God which in themselues are but transitorious shadowes The naturall man will neuer thinke that he can finde greater things in Christ crucified than he will finde if he obtaine the obiect which most he desires likes and longs for The ambitious man will not thinke that he can get greater honour than to be called the sonne of a King or Emperour he will not refuse with Moses to be called the sonne of Pharaoes daughter that he may be called the sonne of God Heb. 11.24 The sensuall man cannot thinke that he can find any greater pleasure than in his sinfull lust he will neuer chuse rather to suffer aduersitie with the people of God than to enioy the pleasures of sinne The couetous man can neuer thinke that any greater happines can be than here on earth to haue gold siluer and treasures he will neuer with Moses esteeme the rebuke of Christ greater riches than the treasures of Egypt Only that man whom God preuents by his Spirit and calles effectually frō the kingdome of darknes to the kingdome of light wil account duely of the Crosse of Christ will say with the Apostle God forbid that I should reioyce but in the crosse of our Lord Iesus Christ Gal. 6.14 and I decreed not to know any thing saue Iesus Christ him crucified 1. Cor. 2.2 that man will call it the supereminent knowledge of Iesus Christ Philip. 3.8 he only will make Christ crucified to be the matter of his gloriation for he will see that God in him as in a store-house hath placed all treasures that in him dwells the fulnesse of the Godhead bodely Col. 2.9 he will thirst to be woompled in the wounds of Iesus and washed in the blood of Iesus yea that man will see that God hath manifested in Christ our Sauiour and in his death and resurrection his glorious properties more clearly than in the worke of our creation or any other of his workes whatsouer for he is called the brightnesse of the glorie the engraued forme of the person of the Father the Image of the inuisible God Heb. 1.3 and that man will see that there is nothing which the soule of man inlakes stands in neede of or can desire but he will finde it in Christ. Wouldst thou see the glorious properties of God consider first his power albeit in the worke of creation his power appeared to be incomprehensible omnipotent when by his word he formed all things of nothing called these things that are not and made them to be yet in the worke of the Redemptiō he manifested greater power for notwithstanding Sathan the power of darknesse the sinnes of the Elect which Iesus bare death and the graue were against him yet powerfully he raised Iesus from death Eph. 1.19 there is a great power and whereas in the Creation he formed to Adam a spous out of his owne ribbe in the Redemption he formed the Church of God out of the blood of Christ there he gaue life in commanding that to be which was not here he giues life not by life but by death by the death euen of his owne Sonne Albeit in the worke of Creation great and more than wonderfull doth his wisdome appeare in making this glorious and beautifull fabricke in making all things euen contraries to agree in such an harmonie yet in the worke of Redemption God by finding out a way which no creature neither man nor Angell could inuent how that iustice and mercie could stand together hath shewed greater wisdome his wisdome is such that the Angels admires and desires to looke in it 1. Pet. 1.22 Albeit great anger wrath did the Lord vtter many times against sinners as in the olde world by the Flood and on Sodome Gomorrhe by raining from heauen brimstone and fire he destroyed man woman young olde rich and poore without exception yet more clearely was his anger against sinne seene when for the sinnes of the Elect he spared not his own wel beloued Son on whō they were laid but made his wrath so fearfully to pursue him that he cried My soule is very heauie euē vnto the death Marc. 14.34 and My God my God why hast thou forsaken me Matt. 27.46 And albeit great loue did the Lord shew toward men gaue many testimonies therof in giuing them life breath all things Act. 17.25 in making his sun to shine on them his raine to fal on them giuing them fruitfull seasons filling their hearts with food gladnesse Act. 14.17 yet neuer such loue shewed he as when he sent the Son of God to be the Sonne of man that the sonnes of mē might be made the sonnes of God againe and when he made him to die that men might liue Herein sayes Ioh. 4.10 is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes here only is an incontrollable testimonie of an undoubted loue and if ye will duly consider all the rest of Gods glorious properties ye shall
voyces vvere of joye for it appeares well that before the Lord gaue vp the ghost comfort and joye returned to Him againe And I am of this mind that there are none who are Gods owne but before their departure out of this life sooner or later they will get a sense of that joye which they are to passe vnto immediatelie The first voyce of joye was All is ended As though Hee vvoulde saye This wâ—â—ke is done and ended and nowe the ransome of the redemption of man is payed to the least farthing Nowe the last voyce vvas vvhen Hee vvas immediatelie readie to render vp His spirite into the handes of the Father sayes with a feeling of joy in the heart Into thine hands Father J commend my Spirit Now this day we haue to speake by His grace First of His death and the yeelding vp of His Spirit Next of those wonders that fell out immediatly after the Lord had rendered the Spirit and thirdly we haue to speake how the multitude were mooued when they sawe these wonders Novve as concerning His death the words are but few Iohn sayes When Hee had spoken and cried with a loude voyce Hee bowed downe His head and He rendered His Spirit The wordes are to be marked Hee renders His Spirit first as it were Hee tooke His soule in His owne Hande and deliuered it in the handes of the Father desiring Him to keepe it well to the day of His glorious resurrection for Brethren this is the difference betweene the godly vngodly in their death as they differ and are vnlike to other in their life so especially in their death The vngodly cast away the soule and life and cares not where it goes but woe is to them that doe so they will neuer take vp such a life againe when they haue cast it awaye not regarding where it goes to but thinking lightly of it No let no man nor woman cast away this life or dislodge this soule lightly if the soule goe from thee lightly and thou carest not for it better it were for thee neuer to haue had a life a soule or a body But againe Brethren The Lord Iesus as all His lifetime Hee is carefull for the soule that is lodged in an earthly tabernacle so chiefly in the moment when it is to fllit The godly they will not let the soule flit out of the body vntill they know that the hand of the Lord is sweetly loosing the soule to keepe it vntill the day of their glorious resurrection Brethren it would be well marked There is not one of the foure Euangelists Matthew Marke Luke or Iohn but they note very precisely the death of the Lord and the yeelding vp of His Spirit As for the circumstances that fell out in His Passion some will note one thing and leaue another As for example These voyces that He vtters on the Crosse not one of the Euangelists hath them all some hath one and some another But when it comes to the yeelding of the Spirit they all in one harmonie note The Lord gaue vp the Spirit This is a thing not to be passed by nor to be lightly looked on and it lets vs see the death of our Sauiour the separation of His soule from His body is so substantiall and so needfull a thing both to Him to haue suffered and vs to knowe that except the Lord had suffered the death all the crucifying of Him inwardly outwardly all the rest of His suffering had auailed vs nothing the ransome of our sinnes had not bene payed for that was the curse that was laide vpon vs to pull our soule from our bodie and as it was needfull that He should suffer the death for vs so it is needfull to euery one of vs to knowe this that my Sauiour died and His soule was really separated from His body it is needfull that thou haue euermore the Lord Iesus crucified before thee and know that the soule was separated from His blessed body for grace and remission of sinnes is conquered thorow the death of the Mediatour if thou hast not Faith of the death of the Mediatour it is vnpossible that thou canst beleeue that thy soule shall come to Heauen The Apost Heb. 9. hath a notable comparison hee sayes When a man hath made a Testament and his legacie wherein hee leaues such inheritance to any man his Testament can neuer bee sure nor ratified before the man be dead and if he ratifie not the Testament with his death it cannot bee sure for the man in this life may alter the Testament But after that once he die there it stands it cannot be reuoked Euen so sayes the Apostle The Heire of the world Iesus Christ hath made a Testament and such one as neuer man made leauing such goods and heritage to His Saints as neuer man left euen that heauenly Heritage that exceeding Glorie Now sayes the Apostle If the Heire of the World Iesus Christ had not sealed vp His Testament by His blood it had neuer beene sure but His death interueening and closing it then the Testament is sure all the world is not able to alter one jote of it to adde or diminish it Woe be to him that will adde any thing to the Testament of Iesus Christ he is counted a villaine who will adde to a mans Testament Wilt thou adde or diminish any thing at thy pleasure from the Testament of Iesus Christ This Newe Testament is the best Testament that euer was Let Worldlings bee content with the Testaments of their forefathers yet count thou nothing at all except thou get a part of the legacie left in His Testament Woe bee to thee albeit thou get Eaâ—ledomes and Kingdomes and great possessions left to thee by the Testament of thy forefathers if thou gettest not this Testament Well Brethren this Testament can not be ratified but by the blood of the Testator How can I beleeue it except I know that He died and that the soule was as verily separated from the body as euer the soule of man was so when I consider the death of my Sauiour who hath made such a Testament I am so farre from that to bee offended at that shamefull death that the death is the ground of my saluation and that in His death is all my glorie the assurance of my life is in the assurance of His death and His ignominie and shame is my glorie Now thus farre for the death of the Lord Iesus Now come to the consideration of these wonders that fell out immediately as He gaue vp the Ghost The Vaile of the Temple rent asunder from the toppe to the bottome The earth quaked Such things neuer fell out in all the deathes of men in the world No not in the deathes of all the Kings in the world The stones were clouen the graues of the dead did open These are the foure wonders that are noted to haue fallen out immediatly when the Lord gaue vp the Ghost Brethren
to the purpose for they answere presumptuously If he had not bene an euill doer we had not brought him vnto thee The thing they delate is very generall it is a sober inditement to say He is an euill man that must be qualified and Pilate thinkes this of no valour and castes it off at the last after many words he throwes another accusatiō out of the Iewes the accusation is this as may be gathered of the Text he calles Him a king and king of the Iewes and an enemie to Caesar who would reaue the kingdome from him and a traitor and guiltie against the Majesty of Caesar The rest of the Euangelists haue this accusation more plainelie and at greater length The Iewes say Luke 23.2 Wee haue founde this man peruerting the people and forbidding the people to paye tribute to Caesar saying he is Christ and king So howbeit in this Gospell of Iohn is not mentioned that the Jewes gaue vp this poinct of accusatiō but that Pilate inquires whether Hee was a king or no It is manifest that they were delators of Christ to Pilate and Pilate knewe not this of his own head as the Text following declares Let vs examine this more deepely The Iewes that persecuted Him they delate Him not before Pilate for blasphemie they had adjudged Him alreadie worthy of death in their owne councell for blasphemie but when it cōmeth to the Romane judge Hee is deleated of treason against the Emperour This is a piece of craft and of the wisedome of the childrē of this world they knew the judge to be a profane man who coūted of religion but as of a trisle and knew that hee was deputie to Caesar and that hee woulde bee loath to see Caesars hurt therfore they applie well their accusation to the honour of the man and delates Iesus as one who had committed treason against Caesar Yee shall then note heere a piece of craft in this their doing Yet consider it more deepely The thing that they deleate to Pilate of Iesus was a lie for Iesus was so farre from that to accept a kingdome in this world that when the people assembled to make Him a King Hee conuayed Himselfe secretlie awaye to the Wildernesse IOHN CHAP. VI. and vvhereas they saye that Hee forbade to paye tribute vnto Caesar that was false also for Hee payed tribute vnto Caesar for Him and Peter and gaue commaundement to giue vnto Caesar that which was Caesars So this poinct of accusation is nothing else but a calumnie and a false accusation Yet let vs looke something further heere The IEWES woulde seeme to bee carefull for CAESARS kingdome and take delite to haue CAESAR to reigne ouer them but indeed CAESAR was the only man in the world that they loued worst and hated most and the thing that mooued them to giue vp this accusation vvas an hatred they had against Christ They flatter the Iudge and as they are craftie in their accusation so they are flatterers and all to get the innocent blood shed they haue an euill action in hand yea the worst that euer man had and so they care not by what euill meanes craft calumnie or flatterie they bring their purpose to passe If thou once takest purpose to doe an euill turne thou wilt not care by what vnlawfull doing thou bringest it to passe to speake the truth if once a man take an euill action in hand then he will of necessity be compelled to follow out euil meanes for an euill turne cannot be done but by euill meanes If a man once set his minde to pursue innocent blood of force he must vse flattery calumnies and euill meanes Therefore as ye would eschewe euill doing eschewe euill purposes for thou wilt not care to get thy purpose by all vnlawfull things Now to come to Pilates part when hee hath gotten this inditemēt he enters into the Cōmon Hall calles on Iesus saies Art thou the king of the Iewes no doubt they thought that they hauing accused Him so that Pilate should not haue looked on Him but incontinent should haue giuen out the doome for treason against great Caesar was no small matter yet Pilate was so farre from that that he speakes not a rough word to Him hee saies not What traitor art thou seeking the empire of Caesar but modestly Art thou the king of the Iewes A faire example of modesty and equity to be in such a man a profane Ethnick Christian Iudges may learne at Pilate vvhat modestie and equitie they should vse in judgement This telles vs plainly that the mind of Pilate vvas voyde of such affectiōs as makes Iudges to peruert judgement hee shewes hee vvas voyde of hatred hee carried no hatred against Christ neither sought hee His blood the man is euill abused by the High Priestes and the Iewes he doeth all his endeauour to get Iesus absolued Looke this vvhole discourse So Pilates minde is voyde of these affections of hatred desire of reuenge and seeking of innocent blood for Brethren vve know it is these affections that peruerts judgement The judge vvho hates and enuies the person accused he vvill haue him slaine though he vvere as innocent as Iesus Christ Himselfe Therefore let Iudges learne this lesson To bee voyde of hatred in judgement I suppose the man be the vvickedest in the vvorld yet seeke not the destruction of the creature but hate his crime looke that thine affections slaye not the man but looke that justice slaye him for if thou seekest the blood of the man thou shalt bee guiltie of his blood in the latter day The Lord answereth and He answereth not at the first time to the point but first He sayes to Pilate Askest thou that of thy selfe Is that crime that thou layest to my charge of thine owne head Or hath any other tolde it thee There is the meaning So ye see before the Lord will answere Hee will vnderstand who is the inuenter of this accusation Well Brethren I see this through all this Historie that the Lord will haue euery mans part knowne in the action He will know who is the delator and who giues out the verdict He wil haue Herodes part Pilates part the Iewes part Caiaphas part all their parts distinctly knowne what each man doeth the Lord hath a great eye to this action as it were the greatest in the world and when all is tried ye shall see that the burthen is laide vpon the Iewes and especially vpon the Clergie to speake it so Pilate had his part Herode had his part and both were guilty of the blood of Iesus Christ but the sinne of Pilate is laid vpon the Jewes of his blood they are guiltie So Pilate this day may curse the Iewes that euer hee was gouernour of Iudea Let the Papistes say what they will and extenuate their martyring of the Saintes and say that it was the ciuile sworde that slew them I affirme in the presence of God that the whole blood of the
Saints shall be required at their hands the sinnes of the Princes whome they haue abused shall be laide to their charge and the blood of those who perish shall bee required at their handes and we shall see that the blood of all that haue bene slaine from Abel the just shall be laide vpon the backe of the Pope and his Clergie The Lord saue the Princes of the world from them Another thing I would marke here Iesus would haue Pilate to take heede not to the delation only but to these also who giues it vp He would haue him to looke to the Iewes and to their disposition and affection It is not enough to a Iudge to looke to the crime but he must looke to the accusers and trie their disposition for if the accuser seeke the mans blood he will be a calumniator There is not a Iudge who is set on life and death but he is bound to set his eye on the delators Take heede to Pilates answere when Iesus hath demanded him thus then Pilate growes somewhat angrie that Christ should haue meaned that that sentence should haue proceeded from him So this is a sure argument that Pilate very gladly would haue kept his hands free of that blood of Iesus for hee sawe that He was an innocent man that it was a false accusation which was laid against Him Am I a Iew sayes he Thine owne nation and the High Priestes haue deliuered thee vnto me What hast thou done First he cleanses himselfe that he was not the author thereof because he was not a Iew and therefore knewe not perfectly His doings Next he sheweth who was y e author to wit His countrey men namely the High Priests for in conscience hee was perswaded both of Christs innocencie and of their calumnie and therefore cleanses himselfe but he was farre intangled in this judgement that hee could not get himselfe free he had done well if hee had saide I will haue nothing to doe with thee or if he had deliuered Him from these Iewes by his power but putting his hands once to judgement he could not get himselfe free Looke what it is once to beginne to judge the innocent when the Iudge beginnes to satisfie the appetite of wicked men he can not well quite himselfe till he defile himselfe with the blood of the innocent albeit hee would absolue the man yet his mouth shal condemne him So for no mans appetite let not a Iudge enter in judgement against an innocent man whome he knowes in his conscience to bee innocent And if thou enter in judgement with him absolue him vnder the paine of thy life or els thou shalt be guilty of his blood This is a corruptioÌ„ sometime of the judgment of SCOTLAND how the Iudge will say I behooued to doe it I did it against my will I was compelled to doe it Well that shall be none excuse to thâ—e for if thou doe it thou shalt bee condemned for it it is no small thing be a Iudge We haue heard Pilates cleansing of Christ he is so touched in his conscience with the innocencie of Iesus Christ that hee is compelled to cleanse himselfe first to Iesus Christ before that Iesus cleanses Himselfe to him Now followes the answere of Christ to this calumnie My Kingdome is not in this world Thou askest at me if I be a King I answere My Kingdome is not in this world he denies not absolutely that Hee was a King for the Lord Iesus is the most glorious King that euer was or shall be but He denies y t He was an earthly king As the Iewes accused Him He giues a reason If my Kingdome were of this world my seruants would fight for me he who aspires to a kingdome he wil fight all y t may doe for him to the very death if he had bene seeking a kingdome He would not haue stayed Peter froÌ„ fighting as He did Now to examine Christs answere First He denies not y t He is a king Next not denying y t He is a King commeth to a distinction I am a King But what a King Not an earthly but a spirituall King that is true the Iewes lay to my charge y t I affect an earthly Kingdome y t is not true Now Brethren this is to be marked He telleth him indeede that his Kingdome is not of this world but He telleth him not where His Kingdome was Hee sayes not My Kingdome is in Heauen Hee sayes not this My Kingdome is in the conscience of men and women in the world He teaches not Pilate this Some would thinke that He should speake more clearly of this matter to Pilate but Christ entred not into the common Hall to play the Doctour and to teach but the Lord Iesus set Himselfe to play the Priest to suffer patiently y t part of teaching was ended but knowing that the houre of His suffering was come that Pontius Pilate should be his judge He would not stay him And therefore Hee would not enter in doctrine because the time of teaching was past if Pilate would haue bene taught he might haue heard Iesus teach before but he would not heare Him He teaches Pilate as much as might make him inexcusable Then Brethren I see as Christ hath a time of teaching wherein He will teach men yea his verie enemies as He vttereth when they would haue taken Him sought his life so He hath a time of silence when He will not open his mouth Hee speaketh some thing albeit litle to Pilate but Hee speakes not so much as one word to the High Priests because Hee would haue rather had him safe than them because they were malitious Christ hath not as yet shut his mouth in this land but Hee teaches not sparingly nor scantly for to speake it so The raine of the word of God is powred aboundantly out of Heauen to water the thirstie soules of men if thou spendest thy time wilt not vse it well I warne thee that the day will come when thou shalt not get one word to thy comfort wilt thou alwayes haue the blessed Euangell and the ministrie thereof No as Christ had but one time when that time was past He would teach no more so hath his ministers all their teaching shall end as His did I say GOD sheweth grace on the persecuters of this Land when as yet He offereth grace to them but I denounce as the Lord liues if they repent not in time they shall not get so much as one good worde to comfort them Wherefore let not the opportunitie slip whilst it called the day let vs not harden our hearts Thus far y e Lord hath purged himself hath teached Pilate what a King He was not an earthly but a spirituall King I will not digresse here to speake of the kingdome of Christ therefore I come to Pilates answere Art thou a King well then would Pilate say thou deniest not that thou art a
King he should haue asked what a King He was where his kingdome was that He might haue gotten a part of it there is y e coÌ„fessioÌ„ that Iesus gaue vnder Pontius Pilate as is saide 1. Tim. 6.13 Pilate should haue bin inquisitiue of these things and followed out that purpose about his kingdome but he breakes off the conference by an accusation of Iesus An earthly hearted man knowes not things heauenly so he cannot speake of them but rather he will stay an heauenly purpose Ye see earthly hearted men when one will begin to speake of heauenly things hath no more pleasure in them than Pilate had begin once to speake of heauenly things to a prophane man then he cannot keepe purpose with thee but hee will breake off purpose speake of earthly things Paul 1. Cor 2. sets down the grouÌ„d here The naturall man sayes he knowes not the things of the Spirit of God yea he will wonder what that means when thou speakest of Heauen yea he hath no power nor spirituall sense for they are but foolishnes to him the most wise things of God are but foolishnes to the naturall man he delites not in them because he hath not tasted how sweet the Lord is So Pilate interrupteth Christ Christ answeres He sayes Thou sayest that I am a King In the which answere the Lord denies not that He is a King but He takes the mouth of Pilate to be witnes that He was a King Then he lets vs see for what cause He came into the world not to be an earthly King Came I into the world but that I might beare witnesse of the trueth I came not to be an earthly King as other Kings are but I came from the throne of a King a glorious Kingdome that I may play the part of a seruaÌ„t in bearing witnes to the trueth Iesus Christ was God equall with the Father thought it no robberie but He made Himselfe of no reputation by taking on the forme of a servant Phil. 2.6 As though he would say I came into the world tooke on the flesh of man to be a seruant to my Father to be a witnes to the trueth then He subjoynes lest that Pilate should thinke that office of litle effect that He laboured in vaine sayes They who are of veritie to wit begotten of the word the immortal seed of the word of God for by veritie here is meant the word of veritie as Chap 17. vers 17. preceeding They heare my word He draweth neâ—re vnto Pilate if thou be such an one as is begotten of the trueth thou wilt heare my word albeit Christ be stayed from speaking Pilate would haue put Him off Hee leaues not but speakes againe to Pilate He would haue winne Pilate it had bene possible Albeit we be interrupted when we speake of heauenlie things to profane men and women wee ought not to leaue off by the example of Christ but howbeit wee bee interrupted wee should returne againe and follow out the thing we haue begun to see if some wordes will sinke in their hearts or if they will not returne that they may be vnexcusable Speake of Christ and of Heauen it shall neuer be in vaine but as Paul saies 2. Corin. 2. it shall bee a sweet odour to God either to their saluation or damnation that God may be glorified either in mercy in winning of them or in justice in their perdition And therfore it is good to speake of things HeaueÌ„lie the soule is nourished therby A man that redresses himselfe to a kingdome would euer take delite to speake of it if thou hast no pleasure at no time to speake of Heauenly things it is a sure token that thou hast no part of that kingdom thou hast neuer tasted the sweetnes of it for they who haue tasted thereof will haue somtimes a delite to speake of thinges Heauenly and will desire that sincere milke of the word as Peter speakes So if thou findest the worde of life sweet why shouldst thou not desire it continually for it is that only food by the which y e life of God is nourished within thee here and one day it shall present vnto thee such satiety of all pleasure and joy in the face of God as the heart cannot thinke of now howbeit thou gettest but scant in this world Alas that we should let such a joy passe away for fault of feeling tasting What is the veritie saies Pilate he askes this not with pleasure but loathing disdaining taries no answere but goes his way His stomack loathes Christ Then in Pilate we haue an example of naturall men if any will speake of things Heauenly vnto them of Christ and of His benefits they will stay the speach so farre as they can and if thereafter any will insist and yet speake on then at the last if thou wilt vrge them they must speake something but they will speake as Pilate did lightly and disdainfully and when they haue asked they will leaue off and will not care for an answere but askes for the fashions cause when they are constrained thereunto We are by nature like to Pilate either we will not speake one word of things Heauenly or else if wee bee compelled to speake and wordes bee throwne out of vs wee will speake with a loathing and disdaining of the heart There vvas neuer any thing in the world that could moue the naturall man more to loathing than y e word of God he will heare it with such disdain that when one thing is saide in word hee will say another in heart and he vvill thinke him vvho teaches him the most foolish man in the vvorld And he vvho is vvisest if he be not regenerated and renewed hee shall count Christ and things Heauenly most foolish A simple bodie is sooner vvonne than hee vvho is vvise in his owne conceit in the vvorld If thou vvouldest be an hearer or speaker of Heauenly things striue alwayes to get a reformation of thine own corrupt nature and let thy meditation and prayer be thus Lord reforme mine heart that thy vvord maye bee fruitfull in mee so that both I may heare vvith pleasure and also that the vvords come not from the teeth forward but from the deepnes of mine heart when I speake of Thee and things Heauenly that so thy vvord may edifie both mee and others It is a more dangerous thing to come to heare if vve be not duely prepared than to tarrie away and better not to speake at all than to speake of thinges Heauenly vvithout the inward sense of the heart Now the Lord grant vs grace that in hearing speaking of things Heauenly vve may haue this Heauenly disposition in some measure for Christes sake To vvhom vvith the Father and Holy Spirit be all Praise Honour and Glory both now and euermore Amen THE SEVENTH LECTVRE OF THE PASSION OF CHRIST IHON CHAP. XVIII verse 38 Pilate said vnto him What
is trueth And when he had said that hee went out againe vnto the Iewes and said vnto them I finde in him no cause at all verse 39 But you haue a custome that I should deliuer you one loose at the Passeouer will yee then that I loose vnto you the King of the Iewes verse 40 Then cryed they all againe saying Not him but Barabbas nowe this Barabbas was a murtherer WEE heard these dayes past Brethren of the suffering of the Lord First in the Garden Next vnder Caiaphas the High Priest for the time and then vvee entered into the thirde part of His suffering vnder Pontius Pilate the Romane gouernour who abode in Hierusalem for the time We heard the accusatiō that the Hie Priests and the Iewes alledge to Pilate the judge vvhere hee sate in judgement against Iesus Christ the accusation was not blasphemous against God for when the Priests thought Him afore in their own judgement seat worthy of death but treason against the maiesty of Caesar he calles himself say they the king of the Iewes as though Christ had come into y e world to be an earthly king and to take the kingdom ouer Caesars head Whē Pilate had posed Christ about this after one or two answeres he findes this accusation vaine false fained And therefore Brethren first in this Text we haue read this day we haue the purgatiō of Iesus and y t out of Pilates own mouth Next howe hee seekes by all meanes to get Him out of the Iewes hands Thirdly we haue the part of the Iewes how they seeke maliciously the life of the innocent preferres Barabbas a murtherer vnto Him As to the first part it is said that Pilate went out again to the Iewes out of the Hall and professed before them all that hee found no fault in that man worthie of death Then Pilate after his inquisition finding Iesus Christ vvho vvas accused before him free of all affectation of Caesars kingdome yet finding that Hee denied not but that Hee vvas a king and that vvas that good vvitnessing that Christ gaue vnder Pontius Pilate as Paul 1. Tim. 6.13 saies but Hee vvas no king of this vvorld Then Pilate thinkes there vvas no crime in Christ Iesus as concerning the other kingdome Pilate thought it but an imagination fantasie therefore thinking that Iesus made Himselfe to be a fantasticke king and sought not Caesars kingdome from him he vvould not count Him vvorthie of death but he clenses Him Politicke and prophane hearted men in this vvorld vvho smell of nothing but of the earth and haue no sense of Heauenlie thinges if ye will but leaue them the thinges of this worlde as Caesars kingdome the glory the honour the riches and the pleasures of this worlde vnto them they care not what men speake of God or His kingdome or of Iesus Christ or of matters of religion howbeit that they would say that they would climbe vp to the Heauen and raue it from God they care not for it as Paul sayes The natural man countes heauenly things but foolishnes speake to them of heauenly things all is but imagination Heauen is as dreame to them Lysias the chiefe Captaine who was in Jerusalem after this man vnder the Gouernour Felix when Paul was persecuted in Ierusalem ye remember what he wrote to Felix They accuse him of trifles and of questions of their law but I finde no thing in the man worthie either of death or of bands Acts 23.29 Wordly men countes it not a crime or a thing worthie of punishment to derogate from Gods glorie Well let men spend their time one day they shall feele it to their griefe that religion is the most earnest excellent thing that euer was and they shall curse the time that euer they esteemed any thing excellent but religion Yet this is commendable in Pilate that he giues so faire a testimonie of Iesus a Ethnicke who had no knowledge of God nor sense of the life to come to stand vp in y e face of them who should haue knowne Iesus Christ to purge the innocent might haue made the High Priests the Iewes ashamed Yet will ye marke this more narrowly albeit his purgation bee faire yet hee faileth farre for in purgation he vttereth a prophane heart whilst he purges Him in words he scorneth Him in his heart condemneth that Kingdome of His that trueth whereof He spake as a fable Prophane men who haue no part of sanctification whē they speake fairest and when they seeme to doe best they doe nothing but sinne Why because in the meane time when they speeke fairest their heart is full of vanitie in their heart they scorne God Albeit thou standest vp speakest much for the defence of Christ seemest to be angrie at the Iewes as Pilate did if in the meane time thine heart beleeue not in that Iesus thou art but a scorner all thy speach serueth for no purpose to thee if thou beleeuest not therefore in speaking of Heauen of religiō of Iesus Christ we should take heede to the heart y t it be sanctified remember y t while the mouth speakes God sees the heart whē thou speakest of that Name of Iesus Christ let tihne heart grippe into Him so thy speach shal be edifying and gratious Now when he hath cleansed Him by word thereafter by deede he seekes to get him loose And it is subjoyned that Pilate sayes Ye haue a custome that I should deliuer you a prisoner loose at the Passeouer Will ye that I let loose the King of the Iewes The rest of the Euangelists Matthew 27.12 Marke 15.3 Luke 23. setteth downe another accusation that past in order before this immediatly which I shal touch shortly the High Priests seeing that they obtained nothing by the first accusation wherein they accuse Him of treason against Caesar yet they will not leaue off but delates to Pilate many things and heapes calumnie vpon calumnie and oppresses Him with accusations as for Iesus Hee made none answere Pilate seeing this he vrges Him once twise to speake He will not speake Pilate wondereth at his great silence the High Priests insist at last they accuse Him of false doctrine which He had vttered from Galile vnto Hierusalem When Pilate vnderstood that He was a Galilean he sendes Him to Herode who was Tetrarch of Galile thinking to gratifie Herode that beeing at variance friendship should haue beene made Herode rejoyced at his comming and hoped that hee should haue seene some wonders of Him for both Pilate and Herode thought to make a Iugler of Iesus but Herode gets not one word of Him much lesse a signe or a wonder then Herode beginnes to mocke Him puttes on a garment on Him in token of derision and sends Him to Pilate then Pilate the second time with his owne voyce cleanses Him Some will maruell what moued Iesus to keepe such a silence to them all
they would say It is impossible to Him who now hangs so ignominiously to saue Himselfe After them came the men of warâ—e and in derision They offer Him vineger to drinke And they say this is very like a King How can He doe the dutie of a King to deliuer the people who cannot deliuer Himselfe This they saide because Hee had called Himselfe a King to the prejudice as they thought of Cesars Kingdome And lastly one of the thieues rayled on Him to wit He that hang at His left hand saying So like as thou art that Christ who can neither saue vs nor thy selfe Nowe because the rayling of the whole is all to one effect therefore shortly I shall obserue some things in generall as the Lord shall offer In all this rayling out against Him yee see the extreame humiliation of IESVS CHRIST for our sinnes Hee is made of no reputation No He is trodde on as a worme And no question that extreame torment of bodie was not so grieuous to Him as was this rayling on Him They speake to Him as a verie reprobate and so farre as lay in them they endeuoured to make Him to despare of all helpe So yee may seee this rayling was a thing most grieuous to Him And Dauid beeing His type he complaines on this shame that they heaped on Him in the 22. Psalme All this lets vs see howe dearely the Lord hath bought our life and Saluation And wee are more than miserable if we see not this And also it lets vs see what should haue become of vs if He had not satisfied for vs and what should become of thee if thou bee not in CHRIST in that great day And it tells thee seeing all this is for thy sinne that thou shouldest haue a sadde heart to haue such a Redeemer made such a spectacle and thou shouldest groane vnder the burthen of sinne and when thou readest of the Crosse thine heart should bee sorrowfull that euer thou shouldest haue moued the GOD of glorie to such vengeance of His deare Sonne for thee Thinke not that euery man shall bee relieued of his sinne by Him No onlie those who learne to groane vnder the burthen of their owne sinnes by the which they haue pierced Him and turne to the LORD vnfainedly and get fauour So if thou learnest not at one time or other to groane vnder the burthen of thy sinne thou shalt neuer be relieued by Him But to marke something of this railing I see that these things they cast vp to Him is the verie verdict whereupon they accused Him They accused Him because He called Himselfe the Christ and because He called Himselfe the King of the Iewes and because He said that He would destroy the Temple and build it vp againe the third day So the very thing y t they cast vp to Him in despite is y e very crime wherefore they condemned Him Men would thinke y t it should haue coÌ„tented them to had Him hanging in torment but Brethren alas the malice of the enemies of Iesus Christ is endlesse there is none end of it it will not bee the death of one Christian y t wil satisfie them it wil not be thy blood that wil quench their thirst but in thy torment they will raile on and striue to cause thee to despare that thy soule may perish There is such an extreame despite in their heartes that they would haue thine ashes and thy bones to be exponed to opprobrie and shame which hath lyen so long in the graue See wee not this howe the bones of faithfull Christians haue beene taken vp and burnt by the Antichrist The LORD saue vs from their crueltie But here I lift vp mine eyes and looke vnto GOD. The Lord Iesus He suffered most justly who was cled with our sinnes and bare them on the Crosse for our cause and it learnes thee this that if thou sufferest opprobrie and shame and men raile on thee that thou goe euer to see if thou be in Christ in thy suffering for if thou be out of Christ woe is to thee for that is but the beginning and forerunner of that paine and shame that thou shalt suffer in Hell I tell this more in that latter day when y e reprobate shal be coÌ„demned their sin which was the cause of their death shall euer be had in memory but if once thou goest to Hell y e remembrance of thy sin shall neuer be buried but thy verdict shal be cast in thy teeth thy coÌ„science shal taunt thee and shal say to thee Murtherer thou delitedst in murther now goe to murther nowe free thy selfe out of Hell if thou canst and to them who followed Harlots Thou delitedst in Harlotrie and in offending of GOD thou vvho couldest not bee satisfied in pleasuring thy foole lustes nowe satisfie thy selfe vvith these extreame tormentes nowe goe to thy harlotrie let see And to the blasphemer Thou delitedst in blaspheming of GOD nowe let see if thou dare blaspheme goe thy way nowe and blaspheme And to the Idolater Thou delitedst in worshipping of Idolles and leftest the worshipping of the true GOD nowe goe thy waye to Idolatrie c. Nowe woulde to GOD the worlde coulde thinkâ— Hell to be earnest This torment and rayling in the death of CHRIST is an image of the torment of Hell I see heere further that besides this there is a grounde of all their opprobrie to wit that shamefull Crosse which IESVS was hanging on They thought that seeing IESVS was crucified it was impossible for Him to cast downe the Temple and to build it vp againe They thought it was impossible for Him to saue the worlde seeing Hee coulde not saue Himselfe and that Hee coulde not doe the duetie of a King vvho was alreadie hanged How becomes it a King to bee hanged The cause of their offence vvas that shame which Hee suffered and that they sawe that Hee could not deliuer Himselfe The Crosse of Iesus is foolishnesse to the worlde blessed are they who will not take offence at the Crosse of Christ Looke howe they are deceiued in their judgements Because the Crosse was the onely meane whereby Hee shoulde haue done all things when Hee was hanging was He not destroying the Temple of His body that after three dayes by His glorious resurrection Hee might builde it vp againe And when Hee was on the Crosse did Hee not the office of Christ that is of an anointed Priest for then Hee was offering that Sacrifice of His body to the Father And was He not by the Crosse purchasing to Himselfe and to vs a glorious Kingdome Yea on the Crosse Hee like a glorious King triumphed ouer the Deuils and made an open shew of them for Hee had a battell with the Deuils on the Crosse and triumphed ouer them all Col. 2.15 This same blindnes of the world remaines still in it for when the world sees a body vnder afflictioÌ„ in pouerty buâ—nt or martyred for Christs sake then the world thinkes
one gets the conscience of their merite and feeles that they deserue death ten wants it It is a pitie to see how many dies without sense like dogges and then if it fall so that one get the conscience of sinne in the houre of death it falles out ofttimes that they get not the sense of mercie It may bee that thou get the sense of sinne and be stricken with a feare but with a desperate feare for with the sense and feeling of sinne if there bee not also a sense of mercie there is nothing but terrour and a seruile feare So thou shalt die like a vile slaue in damnation So the conscience of this thiefes merite makes him to feare God no doubt hee hath had a sweet sense of the mercy of God in Iesus Christ But who made this difference It was the Lord It was a happie thing for this thiefe to be crucified with IESVS CHRIST for all this slowed out of the Crosse of IESVS CHRIST Therefore take vp the lesson Thinke not that in the houre of death thou shalt bee twitched as thou shouldest either with the feeling of thy sinne and miserie or yet of mercie except that thou sweetely turne thee to the Crosse of CHRIST and say LORD I feele neither sense of my merite and what my sinnes deserues nor of mercie LORD therefore giue mee it then the sweetnesse of that sense shall swallow vp that paine No comfort in death but in IESVS CHRIST except thine eyes be set on that Crosse Woe is to thee and woe to thee againe and better for thee if thou hadst neuer come in the world Thou and I sayes hee suffer iustly This confession witnesses the inward conuersion to IESVS CHRIST for when the heart of a sinner is turned to IESVS CHRIST it will taste a such sweetnesse that the creature will not care by that it bee shamed so it can get that LORD in whome it feeles such a sweetnesse glorified it is a sure token that these shamelesse sinners these men who will not shame themselues in the sight of the worlde but will stand in their pointes of honour with GOD these miserable soules these bloodie murtherers these adulterers tasted neuer of that mercie in IESVS CHRIST If thou wouldest haue thy sinnes hid from the eyes of GOD that terrible Iudge then open them to the world that the LORD may be glorified and if thou hidest thy sinnes the LORD shall rippe vp thy brest in that great daye and let all the world see the most hid and secret corner of thine heart to thy shame and confusion Nowe come to the thirde argument of reproofe and it is taken from the innocencie of Iesus This is an innocent and iust man Fearest thou not GOD to raile on the innocent if He were guiltie as thou and I am thy railing were more tollerable but howe canst thou raile on this just man The lesson is Iust ones who suffer innocently should not be railed vpon the LORD keepe our mouthes from railing on them if thy conscience tell thee of their innocency reuile them not a man who suffers may be innocent two manner of wayes for either hee is innocent in himselfe and not guiltie of that for which hee suffers or els if hee bee a malefactour and guiltie he may be innocent through Faith and repentance through the blood of Iesus Christ as this thiefe was innocent in Christ Now if a man be innocent of that crime for which hee suffers raile not on him on paine of thy life and if thou findest him innocent in the blood of Iesus Christ and findest him to haue true and vnfained repentance in Him albeit he bee neuer so wicked let him die and suffer these paines hee should suffer for repentance should not exeeme and free him from ciuile punishment but beware thou raile on him surely thy mouth should be stopped to raile out on him God forbid that an euill word be spoken out against him as a reprobate whom the LORD Iesus countes innocent in His blood for this railing testifies that thou counts that man as a reprobate and that is too sore a judgement thou takes to thee I see heere further the LORD neuer leaues His Sonne without a testimonie of His innocencie Pilate euer on testified His innocencie before hee condemned Him and said once twise thrise I finde nothing worthie of death in Him No Pilate was neuer brought to say that Christ was guiltie suppose he condemned Him but euer preached and proclaimed His innocencie Then when Hee is comming to suffer the poore women followes and testifies and now the poore penitent thiefe testifies the innocencie of Christ and lastly the men of warre were compelled to say Of a trueth this is the Sonne of God And if ye consider well yee shall see two thinges very contrarie that of all men that suffered He was both the most just and the most vnjust He was innocent in Himselfe and Hee was guiltie in vs and this for our consolation for this lets vs seee how meete a Mediatour He was for vs my Sauiour must be innocent in Himselfe Heb. 7.26 and He must bee guiltie in me Thus farre this thiefe hath vttered that inward repentance in rebuking the other for his blasphemie and sinne and in confessing his sinnes before the other thiefe and those that stood by now followes the third effect he turnes him to the Lord and in all humilitie seeking remission grace and life and sayes Lord remember me when thou commest to thy Kingdome Prayer should follow vpon confession of sinnes but marke the word hee calls Him Lord albeit he saw Him hanging on the tree there like a vile slaue yet he acknowledges Him to be a King when he ascribeth a Kingdome to Him albeit he sees Him hanging there like a slaue yet he askes life of Him albeit he saw Him in weaknesse in torment and at the point of death All these things are marueilous and ye shall see them the more marueilous if ye will consider well the person of him who prayes what a man before this time he was and then what is his estate present and last the person of Him to whom he directs his Prayer This his conuersion was marueilous if this man had beene trained vp in the schoole of Christ any space of time it had beene lesse marueilous but beeing trained vp in a denne of thieues where hee had lost all kinde of equitie and naturalitie where hee had liued like a beast like a lyon liuing by cutting of throates theft and by the bloode of men this man to be turned from such an foule heart to get faith and seeke mercie so suddenly in a moment such sudden mutation is more than marueilous aad wonderfull Then will yee looke to his present estate if he had bene free in the body without paine so that he had gotten leasure and licence to looke thorow that body to His Kingdome and to that eternall Life then this doing had beene lesse marueilous
powerfull let vs seeke from Him with this assurance that Hee can giue all thinges which either wee can seeke or can conceiue and that according to His effectuall power working in vs. Now I end with this History of the Thiefe I come to the other History concerning that recommendation that Iesus makes of His Mother Marie to John His Disciple whom Hee loued The Lord Iesus hanging on the Crosse in extreame torment paine He is not only a sufferer howbeit indeed He sufferes all extreamitie but in suffering Hee does manie workes First Hee does like a King in giuing life and glorie to the Thiefe All the Kinges in the Earth in their Royall Robes shall not doe so much as Hee did on that vile Crosse Nowe next Hee vtters a verie naturall and louing affection to His Mother who bare Him when He is to depart out of this life and to be taken away hastily He is carefull how shee shall liue when Hee is gone from her To come to the Historie Wee haue first the occasion that bringes on this and secondly the commendation it selfe and thirdly how Ihon accepts of her As concerning the occasion There standes by the Crosse a man and three women whilest the LORD is hanging quicke in extreame torment Hee spyes out these foure persons MARIE His Mother and MARIE His Mothers Sister that is her kinswoman according to ther HEBREVV phrase who was either the Wise or the Daughter of Cleopas and MARIE MAGDALENE a kinde vvoman out of vvhom He had casten seuen deuils kindnesse meetes kindnesse Their heartes vvere vvith Him howbeit Hee vvas hanging vpon the Crosse Then if thou canst doe no more vnto Him yet follow Him with these women to the death of the Crosse There are three Maries better Maries were neuer in the world and Iohn whom here he calles the disciple whō Jesus loued this stile he gets in y e Gospel because as Iesus loued him entirely so hee findes this loue deeply setled in his soule well is he that finds that the Lord loues him All the Kingdoms in the Earth are nothing in respect of that sense Well These are the foure that are standing by the Crosse together As for Iohn I see now certainely this doing of his in the following of the Lord this standing by the Crosse shewes albeit that Faith in Iesus Christ in the heart of Iohn and all the rest was wonderfully smoothered for all were offended in Him that night yet that Faith in his heart was not altogether quenched No it was not quenched in one of the Apostles nor in Peter who denied Him To speake of Iohn Thinke ye that except hee had had Faith that euer hee would haue followed Him to the Crosse and except hee had beleeued that Iesus after such a death should haue risen againe in glorie except he had looked for a glorious resurrection that euer hee could haue beholden such a miserable spectacle Faith gaue him boldnesse to follow Christ to the Crosse Hope furnished him comfort when he beheld Him in ignominie and paine These three women vtters a tender and louing heart towards Him Brethren if there had bene no more but this naturall loue that a mother beares to the sonne Marie would neuer haue followed her Sonne to such a vile death if shee had not beleeued that death should haue turned into such a glorious Life Would she haue stood beside her Sonne and seene Him torne and rent quicke in such torments What mother would haue done it 1. Thess 4.13 ye read what Paul writes to them I would not haue you ignorant that yee mourne not for them which are asleepe as the Gentiles who are desperat in their displeasure If thou haue but a naturall loue in thine heart when thou seest him or her whom thou louest depart that loue shall worke but impatiencie in thee a desperate displeasure that is if with that loue thou haue no hope of a glorious resurrection desperate shall be thy dolour and it were better for thee to want thy naturall affection Indeede it is true our Faith and Hope of glorie after this life will not extinguish the naturall loue neither puts it away the dolour that one should haue I desire not that a man should bee senslesse without loue and I count more of a stone than of one without loue and better were it that that person were a stone So I say Faith and Hope will not extinguish displeasure but it will mitigate it so that in a wonderfull heauinesse it will finde joy and thou wilt say albeit wee sunder nowe the day will come wherein wee shall haue a joyfull meeting Come yet to these women They may teach all men and women to the end of the worlde Thinke yee not that they should haue bene terrified at such a Crosse and that Marie should haue thought shame of her Sonne so shamefully tormented and railed out on by all men Well then if these women by the sight of that shameful death of Iesus Christ on the Crosse are not terrified nor diuerted from following albeit they saw His glorie to come but very obscurely and if their hearts were knit with Him whilst as Hee hang on the Crosse and there was neuer a band so surely knit as their hearts were with Him Fye on all men and women after these women who will thinke shame of the Crosse of Christ albeit they haue greater presence and sight of the glorie of Iesus Christ than these women had Shall a sillie worde shall the sword shall the fire terrifie thee And if it bee so these same women shall stand vp and condemne thee in that great day Now let vs consider these wordes whereby He recommends His mother to Iohn The Lord as He is looking from Him He sees these foure standing together for wicked scorners stood together so the godly who mourne for Christ drew together and Hee directs His speech to two of them First to Marie and next to Iohn Woman He sayes Beholde thy sonne poynting to Iohn not to Himselfe This stile that He giues her would not be passed by He calls her not mother but Woman and this is the common stile which Iesus gaue her whilst as He was in the world it lets vs see whilst Iesus was in the worlde as at all times so especially at the houre of death whilst Hee is liuing in the world He had His eyes raised vp from all earthly and carnall things which men in this life count much of as are mother sonne daughter husband wife kinred Countrie And by His example Hee would teach vs when we are here to know none according to the flesh No not Christ Himselfe for in Heauens there shall bee neither father nor mother nor husband nor wife but we shall be all olde things which accompanie the olde creature beeing abolished like Angels in Heauen Therefore Iesus as a patterne teaches vs this to turne away the eye piece and piece from this Earth all that is in
and as he sayes Ioh. Chap. 3. vers 29. It is the bridegroome that hath the bride and I stand sayes he heare Him and hearing Him I reioyce with an ioy vnspeakable and glorious No it is the greatest joy vnder the Heauen to heare Him speake and if thou hearest Him thou vvilt not desire to speake shee turnes her and shee sees IESVS standing vvhome she sought shee sought Himselfe and findes His Messengers but at the last she finds Himselfe In a word we haue our lesson Seeke euer the Lord thou will not get Him at the first Thou wilt not get a King at the first for Hee hath Messengers afore and wee His Ministers are all His Messengers and wee all tell you and I tell you that CHRIST is comming and blessed bee that commer I bidde thee stande a while and then the LORDE shall come at thy backe Happie and blessed art thou that shalt bee asking for Him thou shalt get such a joyfull meeting as Marie Magdalene did but woefull shall that meeting bee to thee who delitest not to heare nor to speake of Him for Hee shall come vpon thee like a thiefe in the night So blessed art thou who art talking with His Messengers for Hee shall call thee by name as Hee did Marie and that shall bee the joyefâ—llest voyce that euer thou heardest I saide before that shee got a preferment aboue the Apostles in getting a sight of the Angels but that was common to her with the other women Heere yee see further she got a preferment aboue all women shee gets the first sight of Iesus as MARKE sayes after His Resurrection And this argues that her desire to see Him exceeded the desire of all the Apostles and all the women So thou that longest moste for the LORD shall see Him first and joyefull shall that sight bee to thee Yet marke howe shee receiues it Shee knowes Him not This is a marueilous thing shee neuer left Him but followed Him from GALILE and yet when the LORDE offers Himselfe vnto her eyes shee knowes Him not This must bee imputed to that great stupiditie which was in her eyes they were so dimme that shee coulde not see If the LORDE had anie secrete dispensation in it or in what forme He appeared I will not dispute Our lesson is this There enters such a mist into our eyes that suppose the LORDE offer Himselfe to bee seene in the vvorde crucified and glorified in His Gospell yet thou vvilt not see Him till the beames vvhich glaunce from His face shine into thine hearte and scatter that cloude of darknesse and vvhen that cloude is awaye thou vvilt see vvith such a sweetenesse as cannot bee vttered and thou who diddest neuer see that sight thou neuer sawest joye Nowe blessed is that soule that can beholde the LORDE in the Mirrour as it were comming behinde and happie is that soule that can delite to see Him in the Mirrour for certainlie they shall see Him one daye face to face and the LORDE will turne them about as Hee did Marie and then these vile bodies shall bee like vnto His glorious bodie and that face which is now but vile shall then glaunce as the Sunne in the Noone daye So blessed are they that can awaite till the LORDE come Thou neuer mettest with one in this worlde who can make thee so joyefull as Hee will and euer the greater languor that thou hast for Him the greater shall bee thy joye Alas wee seeke joye heer and there is but fewe who seeke CHRIST in whome is all true joye Well Marie knewe not the LORDE but yet Hee knewe her No thou mayst wel forget Him but He wil not forget thee but He shall cause thee to knowe Him ere thou goe Hee sayes to Marie Woman why mournest thou At the first He lyes aloofe He sayes not Marie but like an vncouth man Hee sayes to her Woman why mournest thou Then Hee sayes not I knowe thou weepest for mee but Hee sayes Why weepest thou Hee sayes not I knowe whome thou seekest but Whome seekest thou So then at the first Hee holdes Him aloofe with His owne Hee giues them not His familiar presence at the first but as long as wee are heere on earth His speach shall bee a farre off As long as wee liue by faith Hee lookes to vs as it were afarre off And this speach is to waken a languor and piece of sadnesse in vs till wee meete with the LORDE for the more thou mournest the greater shall bee thy joye The Lord if Hee please in an instant maye take thee to the Heauens but Hee will let thee lye heere for a while and the greater that thy sadnesse is in this life the greater shall thy joye bee in the life to come O that joye which that bodie shall haue who hath longed for the LORDE Then thinke long and waite for that His bright and glorious comming as Paul speakes for no man shall get a crowne but thâ—y who haue waited for Him Nowe I shall ende in a worde Shee supposing that hee had beene the Gardener of the Garden where the LORDE was buried shee saide vnto him Sir if thou hast borne him hence tell mee where thou hast layed him that J maye take him awayâ— Looke if shee loued Him not well when Hee was liuing for in His death shee coulde not bee seuered from Him so did the loue of IESVS constraine her In the twentie and fourth CHAPTER OF MATTHEVV it is saide Wheresoeuer a dead carkeis is thither will the Eagles be gathered together Nowe shee is a Mirrour of loue and zeale Alas if thine heart coulde melt with loue as hers did Yet I see in her a marueilous stupiditie Shee knowes Him neither by sight nor voyce her heart was so ouer-come with dolour sadnesse And this senselessenesse that fell on good Marie Magdalene will often-times fall on the best man or vvoman in this life That as the Prophet sayes in hearing they will not heare and in seeing they will not see So all tendes to this Let euerie one judge charitablie of another Bee loath to condemne anie for as liuelie as thou art thou mayest fall downe dead and therefore waite on the LORDE and the voyce of the LORDE shall come vnto thee and call on thee as Hee called on Marie and that voyce shall open both the eyes of thy bodie and of thy soule and Hee shall let thee see and feele that it is Hee and that joye shall bee compleate vvhen thou shalt come and inherite that Kingdome which was prepared for thee before the foundation of the vvorlde The LORDE graunt it maye bee our onelie joye and that vvee maye holde vp our eyes and vvaite night and daye for that blessed comming of IESVS at the which time our joye begunne shall bee perfected and neuer haue ende To this LORDE IESVS vvith the Father and that blessed SPIRIT bee all Praise Honour and glorie for euer and euer AMEN THE XXXIV LECTVRE OF THE
be ministred by preaching thou who contemnest this preaching I denounce to thee thou shalt neuer taste of that Spirit thou vvho vvilt stand vp and saye I haue the Spirit and then contemnest the Ministerie I say thou liest albeit thou vverest the Emperour of the vvorld Now to goe forwarde there is a great necessitie of preaching But take heede to this preaching He describes this preaching by sundrie circumstances First it must bee in some name and in some authoritie a man that standes vp and preaches to the people hee must preach to the people in some name an Herauld vvill stande vp at the market crosse and make his proclamation it must bee in some name for if hee stande vp and proclame in his owne name he is but a knaue deserues to be hanged So vvhosoeuer stands vp to preach looke that hee preach neuer a vvorde in his owne name CHRIST sayes there must be preaching in my Name Looke that all preaching be in the Name of Iesus Christ Nowe vvhat is the name of CHRIST The Name of CHRIST is His power O that passing power His authoritie What power Euen that power that Hee speakes of in the last Chapter of Matthew All power in Heauen and Earth is Mine Then in the second Chapter to the Philippians and the ninth verse Wherefore GOD also hath highly exalted Him and giuen Him a Name aboue euery name He is exalted in a wonderfull sublimenesse O that high sublimenesse that the Lord hath receiued Hee hath gotten a Name aboue all names and a power aboue all powers and none shall haue such a power then he sets out this power All knees must bowe at the Name of IESVS all powers must bow to that power and all knees must bee folded before it bowe thy knee before that power or els thou shalt be thrust in Hell all knees shall be bowed before that Tribunall that Name vvill cause all the Deuils in Hell bow and stoupe It is written in the 4. Chapter of the Actes There is none other Name vnder Heauen able to saue men but the Name of Iesus Christ thou shalt neuer see life but by this power and this Name Marke it No life I vvill tell againe No saluation to man or vvoman in the vvorld but by the Name of Iesus and His power and therefore how great shall the power of this His Name as yee may well see by the word vvhich sets it out euen the Gospell The Euangel that speakes of the Name of Iesus Paul calles it to the Romanes Chapter 1. verse 16. The power of God vnto saluation Speake of Caesar and this Kingdome or that Kingdome will it be powerfull vnto life Will all the speaking of all the creatures in the world bee powerfull vnto life Speake of the Crosse of CHRIST what seemes to bee more base yet it is the power of God and the vvisdome of God vnto saluation So the power must be wonderfull when a word will haue such a power that it will saue a soule The LORD when Hee was in the worlde Hee preached in His owne Name and the Iewes marked that He preached with authoritie and Hee sayes Amen Amen I say vnto you That is in mine owne Name As for all other teachers all their preaching must be in the Name and authoritie of Iesus and not in a creatures name When a man hath this LORD in His eye without regard of himselfe when hee goes to set out that Name ye will not beleeue how the LORD will be with him and how He will make his authoritie to be seene But by the contrarie if a man haue no sinceritie and haue not the authoritie and Name of IESVS before him but seeke himselfe in his preaching hee will haue no spirit no grace none authoritie his language will be vnsauourie his preaching will be of litle value Paul because He preached Christ and Him crucified therefore sayes Hee that his preaching was with euidencie and demonstration of the Spirit on the other part because the Corinthian Doctours had themselues not Christ before their eyes therefore hee sayes that they preached with ostentation and humane eloquence all their preaching was but winde The Philosophers of old spake much of matters of vertue but because they neuer spake one worde in the Name of Christ therefore all their speaking was but babling neither were they changed themselues nor yet changed they others they might teach men to bee Hypocrites and to couer their vices but they could not bee instruments of Regeneration because they spake not in that powerfull Name of Iesus Christ I put the Papists in this same rancke that vvill speake in the Popes name I say all their doctrine and their speaking of saluation is more in the name of man nor in the Name of Iesus Christe and therefore it may well worke errour and hypocrisie in thee but no saluation thou mayest well thinke that thou hast something but in effect thou hast nothing Then we see of necessitie there must be preaching but whereof must this preaching be The LORD sayes it behooued that preaching bee in my Name Of repentance and remission of sinnes There is the summe of the Gospell Would yee knowe the effect of all preaching The whole Gospell is summed vp in those two Heades Repentance and Remission of sinnes It is not my purpose to insist largely in these pointes but I shall speake of them shortly Repentance is none other thing but a preparation to the soule Whereto To receiue grace to receiue remission of sinnes saluation and life euerlasting It is but a making straight the wayes of the Lord who is comming with grace and mercie to the soule This Repentance is wrought partly by the Law and partly by the Gospell The Law sayes Cursed be he that continueth not in all which is written in the booke of the Law to doe them and because the conscience of all flesh accuses them as guiltie of the transgression of the Lawe therefore there arises in the soule horrours and terrours vnspeakable Then the Gospell comes in to comfort the casten downe soule and it sayes Whosoeuer beleeues in Iesus he shall be saued for this is the summe of the Gospell When the soule heares this it conceiues an vnspeakable sorrowe and sadnesse for the offending of so mercifull and louing a Father and this the Apostle calles a godly sorrow 2. Cor. Chapter 7. verses 9. and 10. Now it is this godly sorrow properly which workes repentance and turnes the heart to God that before was farre away from Him The other sorrow that is by the Lawe properly is not the cause of repentance but it prepares the heart thereunto Therefore seeing this godly sorrowe turnes the heart to God of necessitie it must be accompanied with faith for without Faith there is no conuersion to God The preaching of Iohn Baptist telles vs how necessarie the doctrine of the Gospell is to worke repentance for He sayes Repent for the Kingdome of God is at hande
these His vvonderous workes bare witnesse that the Godhead dwelt in Him bodily Iohn sayes We saw His glorie as the glory of the only begotten Sonne of God Ioh. 1.14 How saw we this glorie How discerned he it Euen by these many other such wondrous works indeed it had done them litle good to haue knowen that Christ was risen againe except they had beene assured that He who rose vvas God the Sonne of God if they had not knowen this the knowledge of His Resurrection had not bene steadable to Saluation Nowe it vvould bee marked that he sayes when they come to land They saw fish laide on the coales and bread This was for their sustentation So the Lord manifested not only His power in the miracle but likewise His loue in feeding of them to the end that they should not rest coÌ„tent themselues with marueiling at His power but that vpon thâ— consideration of His gâ—eat loue they should be mooued to loue Him againe intierely to put their trust in Him Indeede vve ought to vvonder at the gloriousnesse of the person the Lord and at His extraordinarie and maruellous power for He is as the Prophet Esay 9.6 calles Him Wonderfull but vve should so maruell at His power that in y e meane time vve endâ—uoure to haue a sense of His loue that vve may loue Him againe put our trust in Him for without the sense of His loue our maruelling vvondering at Him vvill doe vs litle good Now let vs come to the Lords conference vvith the Disciples Iesus saide vnto them Bring of the fishes which yee haue nowe caught The Lord breakes off first the conference for they carried such a reuerence to the Lord that they vvould not presume once to speake for as the presence of the Lord vvorketh Faith and loue in the soule so it vvorkes feare and reuerence of His Majestie if thou vvantest feare and reuerence to His Majestie thou neuer foundest His presence in thy soule Now vvhen Hee bids them Bring of the fishes which they had caught He demands an accompt of the benefite vvhich He had bestowed on them and so Hee shewes that it vvas not His vvill that rashly vnaduisedly they should haue cast away the benefite vvherewith He had blessed them albeit it vvas but an earthly blessing and hereby vve may see that the fact of Iohn and the other Disciples vvas vvorthie of praise vvho left not the fishes behind them but drew the net full of fishes to the land Againe it is worthie to be marked that he ascribeth the taking of the fishes which Hee had enclosed in the net and freely giuen them to their trauels labours for He sayes Bring of the fâ—shes which ye haue now caught This forme of speaking lets vs see how well the Lord likes how highly He counts of the labours which His own Children vndertake at His coÌ„mandement for albeit we be altogether vnprofitable seruants when we haue done all that we can do Luke 17.10 and all our labours be not steadable to Him nor profitable in theÌ„â—elues yet such is His loue fauour towards His own that both He commends them as profitable seruants allowes of their workes as steadable and this He does to the end He may encourage vs as His children not to wearie but to goe forward in well doing for it is necessarie that we be exercised in well doing go forward in good works for God hath ordained that we should walke in them Ephes 2.10 that without them it is vnpossible to attaine vnto eternalâ— life In like maner when freely He crownes His grace into vs Hee calles that crowne a reward as if we had dâ—serued it by our labours for the Lorde vses to deale with vs as a louing father deales vvith His Children the father will make much of his sonne allure him promise him an hyre to moue him to do that thing that he is obliged to do of duty so the Lord dates and allures vs and calles the thing which Hee giues vs freelie an hyre and rewarde to the ende that Hee may encourage vs to goe forwardes in vvell-doing Likewise in that perfect forme of prayer vvhich the Lord hath taught vs Hee calles that bread which Hee biddes vs craue from GOD our bread as though GOD vvere indebted to giue it vnto vs and as if vve had a right vnto it vvhich neuerthelesse vve craue from God as appertaining to Him not to vs yet He teaches vs to call it our bread albeit vve haue no right to it to testifie His fatherly loue fauour towardes vs. When the Papists heare any thing ascribed to our laboures vvhen they heare a rewarde named in the Scriptures then incontinent they conclude That vvee merite it at GODS hand But they deceaue themselues for as the Lord ascribes heere the taking of the fishe vvhich vvas His benefite and blessing vnto their laboures vvhich they vndertooke at His commandement So after this same manner and no otherwise Hee vses to call that a rewarde vvhich Hee giues vs freelie to the ende Hee may encourage vs vvith the greater pleasure to doe His vvill Nowe let vs come to the obedience to this coÌ„mandement of the Lord. As soone as Peter heares the Lord bidding them bring of the fishes which they had caught incontinent hee stepped foorth and drewe the nette to land full of great fishes an hundreth fiftâ—e and three Hee is verie readie to obeye Before vvhen first hee vnderstoode that it vvas the LORDE hee vvas carried vvith such a feruent zeale to meete vvith the LORDE that hee left the nette fishes and all behinde him Nowe vvhen hee heares the LORD commanding to bring the fishes there is none of them so bent and readie to obeye Which lettes vs see that vvhen PETER left all and cast himselfe into the Sea to meete the LORDE hee despised not neither misregarded the benefite of the fishes vvhich the LORDE gaue the DISCIPLES So learne in this example of PETER vvhat is the disposition and behauiour of a sanctified and holie person for a season hee vvill bee rauished and as it vvere transported aboue all the pleasures and outwarde comfortes of the vvorlde and he vvill bee so sette vpon the meditation and thinking of those thinges vvhich are spirituall and to enjoye the presence of the LORD that scarcelie vvill hee once so much as haue any thought of them because he countes himselfe to be a Citizen of the Kingdome of Heauen Againe when hee knowes that it is the Lords will that he should be exercised the time of his pilgrimage heere in some earthly calling hee is content to returne backe againe and to put his hand to worke exercising him in his owne calling yet in the meane time when his hande is working his heart is in Heauen where his treasure is when he is exercised in his calling his conuersation is aboue and as Paul speakes of him Hee vses the world as though hee
these thinges and none other thinges So that if they teach not these thinges but their owne dreames and fantasies they haue nothing adoe vvith this promise for if they keepe not the condition vvhat vvarrant can they haue to looke for the promise Nowe howe farre the Papistes are from keeping this condition from teaching the doctrine of Christ onelie it is more than manifest and they are blind that sees it not for in stead of the doctrine of the Gospell they teach their owne traditions dreames and fantasies They haue banished the Spirite of Trueth and haue bewitched the vvorlde vvith their lyes and vanities Therefore seeing the felicitie and happinesse both of Pastor and people standes in this To finde the Lordes presence with them in this pilgrimage the Lord grant that both Pastor and people may striue carefullie to holde fast the doctrine of the Gospell and that they may conforme their liues thereunto that so vvith confidence they may claime to this promise of the presence of Christ To whome with the Father and the Holie Spirit bee all praise and honour for euermore AMEN THE LV. LECTVRE OF THE ASCENSION OF CHRIST MARKE CHAP. XXVI verse 19 So after the Lord had spoken vnto them hee was receiued into heauen and sate at the right hand of God LVKE CHAP. XXIIII verse 50 Afterward hee led them out into Bethania and lift vp his handes and blessed them verse 51 And it came to passe that as hee blessed them hee departed from them and was carried vp into heauen verse 52 And they worshipped him and returned to Hierusalem with great ioye ACTS CHAP. I. verse 6 When they therefore were come together they asked of him saying Lord wilt thou at this time restore the Kingdome to Israel verse 7 And hee saide vnto them It is for you to knowe the times or the seasons which the Father hath put in his owne power verse 8 Bu yee shall receiue power of the holie Ghost when hee shall come on you and ye shall bee witnesses vnto mee both in Hierusalem and in all Judea and in Samaria and vnto the vttermost partes of the earth verse 9 And when he had spoken these things while they beheld he was taken vp for a cloude tooke him vp out of their sight verse 10 And while they looked stedfastlie toward heauen as hee went behold two men stood by them in white apparell BELOVED BRETHREN IN CHRIST vvee haue alreadie insisted at length in the Historie of the LORDES Resurrection vvherein vvee shewed you how often Hee appeared to His owne and especiallie to His Apostles to the ende that not onelie they themselues might bee more fullie perswaded of His Resurrection but also vvith the greater confidence and libertie they might speake therof to others In His last appearing to His Apostles vvee sawe Hee gaue them a commission and charge To goe out to the vvorlde to preach the Gospell and to baptize In the Name of the Father of the Sonne and of the Holy Ghost but He willes them to teach nothing else but onelie these things all these things which He had taught them before And to th' end He might the more easily moue them willingly and chearfully to vndertake discharge this calling first He sets down His vnspeakable incomprehensible power wherupoÌ„ is is grounded shewing them that al power in heaueÌ„ in earth was giuen vnto him Next He subjoynes a threefold promise of blessing to them in the discharging of their Ministery The first is a promise of life saluation to them who beleeue are baptized The second is a promise of th'extraordinary miraculous gifts of the H. Spirite The third is a promise of His own powerfull presence to continue with them vnto th' end of the world vpon condition That they faithfully discharge their calling teach these things all these things onlie these things which the Lord had taught no other Now it rests that we speak of the History of His Ascension to Heauen which we haue briefelie and in fewe vvordes in th'Euangelistes for Matthew and Iohn makes no mention of it Marke touches it shortlie in his Gospell Luke also speakes something of it in his Gospell but hee insistes in it more largely in setting downe the Circumstances of it in the first Chapter of the Actes of the Apostles In the words which wee haue presently read we will see how the LORD leades His Disciples out to Bethania we will see what conference communication is betwixt the Lord and them we will shew how He blessed them we will see the manner of His Ascension what was the behauiour of the Apostles while Hee was ascending to Heauen and looked stedfastly to the Heauen as He went vp Then to come to the words Luke sayes He led them out into Bethania This was the place from the which the Lord ascended vp to the Heauen and therefore of set purpose He leades them out of Ierusalem to this place They come not to this place by fortune or chance they come not there of their owne accorde or vpon any foresight that they themselues had No but they were ledde out of Jerusalem to see that glorious Ascension of Christ and to be partakers of His grace But who led them out It is saide The Lord ledde them out none comes to grace by aime none comes to the place vvhere grace is in dealing by fortune or chance No it is the Lord which leades them as then the Lord ledde His Apostles as it were by the hande to Bethania to see His glorie and to be made partakers of grace so it is alwayes by the LORDS secret and powerfull prouidence that any man comes to the place vvhere the LORD distributes His grace for sayes CHRIST No man can come to mee except that Father who hath sent mee draw him Ioh. Chapter 6. verse 44. Therefore if thou findest at any time by this Ministerie grace to bee communicated into thy soule in His Church ascribe neuer the praise of it to thy selfe or to thy trauell but giue the praise and honour of all to the LORD IESVS vvho had a care of thee and by His gracious prouidence bâ—ought thee there But vvho are these vvhom the Lord leades out Not all they vvho heard Him vvho knew Him vvho had conuersed vvith Him but it is only His Disciples vvhome the Lord ledde out these only vvhome He vsed most familiarly vvhom Hee loued most tenderly and vvho in a manner vvere His domestiques The number of them vvhome the LORD chooses and leades out to grace at any time is not great they are but few in respect of the multitude vvhome the Lord passes by but especially at this time it was the LORDES pleasure to choose but a few to be eye-witnesses of His glorious AsceÌ„sioÌ„ for it was y e Lords will that His AscensioÌ„ should rather be manifested made known to the world by hearing than by seeing for y e Lord prefers likes better of that
behoued to be in a greater humility w t greater reuereÌ„ce w t greater feruency thaÌ„ euer it was before Indeed they worshipped Him before knowing Him to be the Messias but their knowledge was but very mean sober but now they see know perfectly that He is the Lord of glory the glorious judge of the world therefore the worshipping of Him at this time behoued to be in greater reuereÌ„ce with greater perswasion boldnes than euer it was before The sight of that glorious majesty makes euer the creature in reuereÌ„ce to worship God the greater sight the greater reuerence The faithfull while they liue here in th' earth because by th' eye of faith in the mirrour of the Gospel they see the glory of the Lord therfore in humility they worship His majesty but because they see Him not clearly as He is but darkly and obscurely therfore their worshipping here is not like that worshipping y t shal be when they shal see Him face to face for when we shal see him as he is we shal worship Him with greater reuerence confideÌ„ce boldnes liberty than euer we did before for then vve shall be made like vnto Him that is vve shall bee made conformable to the image of His glory and vve shall shake off all this mortality corruption vvherewith th'Apostles vvere clad at this time vvheÌ„ they worshipped Him ascending to HeaueÌ„ So that that vvorshipping adoring of the Lord which the faithful shal giue Him in that great day wheÌ„ He desceÌ„ds from the HeaueÌ„s to judge the world shall surpasse exceedingly by many degrees that worship which the Apostleâ— gaue Him wheÌ„ they saw Him asceÌ„d into HeaueÌ„ for theÌ„ there shal be nothing to hinder them Now in the meane time while the Lord is ascending to Heauen as they worship Him so likewise they followe Him vvith their eyes and looked stedfastly toward heauen vvhere they saw Him ascending vvhich testifies plainly that their hearts were lifted vp to the Heauens together vvith Christ as Christ ascended so their hearts ascended vvere lifted vp to Heauen by the power veâ—tue of that same Ascention glorie of Christ in vvhome they beleeued for they that beleeue in Christ and are conjoyned to Him by faith of necessity must by that bâ—nd of faith be lifted vp together vvith Him to the Heauens for that soule that is linked to Him by faith caÌ„not be seuered from Him but it must follow Him vvhersoeuer He goes Mark this lesson wheÌ„ y e heart is lifted vp to Heauen it vvill lift y e eye of y e bodie to Heauen also y e sight sense of y e Ascension of Christ liftes vp the heart to Heauen for where there is in y e heart a sense feeling of y e power of Christs AscensioÌ„ of necessity both the soule th' eyes of the body must be lifted vp to Heauen And this lifting vp of th' eyes of the body proceeding froÌ„ the lifting vp of y e heart to Heauen this lifting vp of y e heart proceeding froÌ„ y e feeling of y e power of th'AsceÌ„sioÌ„ of Iesus which now y e faithfull find is a sure argumeÌ„t vndoubted warraÌ„â— to y e faithful y t one day th' eye y e heart y e soule y e body yea y e whole man shal be lifted vp to heaueÌ„ both soule body in y t great day wheÌ„ y e Lord appeares to judgemeÌ„t shal enjoy His glorious preseÌ„ce therfore y e godly haue great cause continually to be waiting looking for y t glorious apppearing of Christ happy art thou who art euer waiting for it for at y t glorious appearing thou shâ—lt be partaker of glory w t him to whoÌ„ with y e Father H. Spirit be all praise honor glory Amen THE LVI LECTVRE OF THE ASCENSION OF CHRIST MARKE CHAP. XVI verse 20 And they went foorth and preached euerie where And the Lord wrought with them and confirmed the word with signes that followed Amen LVKE CHAP. XXIIII verse 52 And they Worshipped him returned to HierusaleÌ„ with great ioye verse 53 And were continuallie in the Temple praising and lauding GOD Amen ACTS CHAP. I. verse 10 And while they looked stedfastly toward heauen as hee went beholde two men stood by them in white apparell verse 11 Which also said Yee men of Galile why stand yee gazing into heauen This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen verse 12 Then returned they vnto Hierusalem from the mount that is called the mount of Oliues which is neare to Hierusalem beeing from it a Sabbath dayes journey verse 13 And when they were come in they went vp into an vpper chamber where abode both Peter and Iames and Iohn and Andrew Philip and Thomas Bartlemew and Matthew James the sonne of Alpheus and Simon Zelotes and Iudas Iames brother verse 14 These all continued with one accord in prayer and supplications with the women and Marie the mother of Iesus and with his brethren THE last day welbeloued BrethreÌ„ in Christ we entred into the history of Christs ascension to heauen We heard of the circuÌ„staÌ„ces of it The Lord led them out to Bethania to the mount of Oliues from the which place He asceÌ„ded vnto heaueÌ„ we heard of the coÌ„muning y t was betwixt Christ his disciples who asked of him Lord wilt thou at this time restore the kingdome to Jsrael The Lord reproues this their curiosity It is not for you to know the times the seasons which the Father has put in his owne power And then he tels what they ought to doe First they shuld be mindfull of the promise of y e H. Spirit Next they shuld look to their own calling to beare witnesse of him to the world Wee heard how before his Ascension he blessed them we heard of the manner of his Ascension it was very sensible and visible He went a little space from them and was taken vp and receiued in a cloude hee was taken out of their sight and carried vp to heauen This was done the â—oth th'Apostle themselues might be perswaded and also with greater boldnesse assurance perswade others of His Ascension We heard that wheÌ„ He was taken out of their sight He was placed at the right hand of God and exalted to that sublimitie of glory that all the creatures in heauen and earth are subdued to him And last wee hearde what was the behauiour of th'Apostles In the meane time they worshipped him and looked stedfastly to â—he heauens This day by Gods grace wee shall follow out put an end to this history In the words which wee haue read we wil sâ—e what falles out While the disciples are looking vp to the heauens two Angels are sent to them by Christ who partly reproues them and partlie comforts them We will see likewise what the disciples doe after this They