Christ that thou mayest haue a continuall remorse for in the bitternesse of sinne is the sweetnesse of joy Nowe to make an ende and shortly to examine this fall of Peters Certainely there are many faults in this fall First he is caried away with a vaine confidence of flesh and blood he will take vp his crosse and follow the Lord albeit that the Lord aduertised him that hee was not able and then the doore was shut vpon him to aduertise him and put him in minde yet he would not stay then when he is let in alas he denies his Lord once he denies Him twise thrise till the LORD did staye him I dare not say but all this time Peter caried a good heart towards his Lord a spunke of faith a spunke of loue in the heart albeit his faith loue were choked it was suppressed with infirmities of the flesh namely with feare then when he is entered in and come vnto the fire side if that faith and loue was suppressed before with his nature then it was farre more suppressed this litle spunke of loue in the man was smoothered there falles such a weight of infirmitie on it that it was pressed downe vnder the burthen of corruption and vnder securitie if thou be sleeping in securitie albeit thou haue a spunke of loue it will be smoothered and this is most true that this spunke of loue was so smoothered yea I say more it was pressed that except the Lord had looked ouer his shoulder with the eye of his mercie and wakened that spunke of loue it had died out In Peter we haue a cleare example of the weaknesse of the godly men into this life albeit we haue faith and loue yet in the example of Peter we see that the spunke of grace will be choaked with corruption infirmitie and then will ye come to God Peter is one of the chiefe examples of the mercie of God in Iesus Christ Paul to Timothie countes that he was one of the greatest examples of mercie in the world but if yee looke to the sinne of Peter ye will finde that it was greater than the sinne of Paul for Paul did all of ignorance and so if Paul as hee sayes was made an example of the mercie of God to sinners surely this example of Peter ought much more to bee an example to all sinners let no sinner that lookes to him despaire of mercie how burthened so euer hee be with sinne for that same Iesus Christ who was mercifull to Peter hath store of mercie for all them that it pleaseth him mercifully to looke vpon To Him therefore with the Father and holy Spirit be all honour and glorie AMEN THE FIFT LECTVRE OF THE PASSION OF CHRIST IHON CHAP. XVIII verse 28 Then led they IESVS from Caiaphas into the common Hall Now it was morning and they themselues went not into the common Hall lest they should bee defiled but that they might eate the Passeouer verse 29 Pilate then went out vnto them and said What accusation bring you against this man verse 30 They answered and said vnto him If he were not an euill doer we would not haue deliuered him vnto thee verse 31 Then saide Pilate vnto them Take yee him and judge him after your owne Lawe Then the Iewes saide vnto him It is not lawfull for vs to put anie man to death verse 32 It was that the word of IESVS might be fulfilled which he spake signifying what death he should die IN the eighteenth and nineteenth Chapters of this Gospell Brethren is contained the History of the Passion of the Lord Iesus Christ and it is diuided in these parts The first is the suffering of the Lord in the Garden The next is the suffering of the Lord vnder the High Priest Caiaphas the Ecclesiâ—sticall Iudge The third is the suffering of the Lord vnder Pontius Pilate the Ciuill and Romane Magistrate The fourth is the suffering of the Lord in the place of Execution The last in the sepulchre Wee haue spoken of y e first part of His suffering in the Garden besides the inward coÌ„flict He had with y e wrath of His Father for y e sins of y e elect which Hee did beare vpon Him The Lord is taken like a thiefe or vagabond and bound led to Hierusalem We heard also the suffering of the Lord in y e Hall of the High Priest whose name was Caiaphas When the High Priests Elders are set down in couÌ„cell He is brought in before them and being brought they haue not a word to say against Him howbeit they bound Him brought Him to judgemeÌ„t This was an vnformall dealing therfore the hie priest demands of Him His doctrine of His disciples to catch a word out of His mouth wherupoÌ„ he might make his accusatioÌ„ wheÌ„ they preuaile not this way the rest of the EuaÌ„gelists note that they begin to suborne false witnes but they get no vantage that way neither for they caÌ„not agree together TheÌ„ the hie priest begins in wrath to adjure Him to tell him whether he be that Christ or no The Lord denies it not but saies Thou hast said it He giues him a faire testimony of this after this Hee saies Yee shall see the sonne of man sitting at the right haÌ„d of the power of God come in the clouds of heaueÌ„ Then the high priest rent his clothes as though He had blasphemed said What haue we more need of witnes behold now ye heard His blasphemy what think ye Then he the rest of the councell coÌ„cluded y t the Lord was worthy of death so the couÌ„cel departed In the meane time the Lord is kept still in the Hall of the hie priest the officers are al about Him working all kind of injury against Him y e rebukes y t shuld haue befalleÌ„ to vs are laide on Him as the prophet said of Him Psal 69.10 Some spitted on Him some put a vaile on His face smote Him saying in scorn Prophesie Christ who it is that striketh thee nothing in the Lord but patieÌ„ce He spake nothing He made no more resistaÌ„ce than a silly laÌ„be before the shearer wheÌ„ it is begun to become light in the morning the Priests Elders begin to sit down in councell the hie priest asked of Him the same again whether he was that Christ or no He answereth If I should tell you ye will not belieue mee what auailes it to speak to an indured heart He testifies again Thou hast said it he giues an argumeÌ„t of this hereafter shall the son of man sit at the right haÌ„d of the power of God Then the hie priest and the Elders the second time concludes Him to be worthie of death adjudges Him to die theÌ„ the councell arises the first thing they doe they lead Him to Pontius Pilate the Romane deputie to the judgemeÌ„t Hall to him to execute y t sentence they had
it The word of a King is much and of great might then how weightie is the word that comes from the King of kings Heauen and earth shall perish ere one jote of that worde perish or fall to the ground and as Hee forgets not so Hee will haue it called to the remembrance not only of the godly but also of the wicked but marke the difference When Hee brings it to the Elects memorie Hâ—e brings it euer with great joy as He did to these women But as to the wicked it is euer a dolefull and wofull remembrance with paine and griefe and this is no small part and cause of the paine of Hell that all the words which God spake to them whilst they liued and which they contemned shall bee brought to their memorie that booke of remembrance shall bee holden euer before their eyes that there they may see and reade all the wicked workes that they haue done in their life yea the least euill worde shall bee laide to their charge and then the conscience shall stand vp and accuse them euerlastingly No if thou bee out with Christ I say to thee terrible shall that sight bee that thou shalt see for the least euill thought shall bee laide to thy charge let be euill deedes and that forgetfulnesse of the worde of God whilst thou liuedst shall be a great parte of thy paine and griefe but the forgetfulnesse of the godly shall bee hid as all the rest of their sinnes shall be hidde in Him and in that blood they shall bee counted as cleane as if they had neuer sinned nor had forgotten Gods word Thus farre for the part of the Angell Now I returne to the women When the Angell hath spoken and informed them of the Resurrection They returne and tell to the Apostles what they had heard and seene Marke this lesson They cannot keepe it within their brest but they will communicate it to others they will tell the Apostles Brethren after that once a man or a woman hath conceiued that spirituall joy all the worlde will not holde their tongue put them in a fire they cannot but speake of it Many Martyres haue proued this to be true if it were but a woman she must preach it to others I say more if thou hast not pleasure one time or other to speake with joy of Christ to others to speake of His Passion and Resurrection thou neuer heardest with joy We all haue pleasure enough to talke with joy of vaine and prophane tales but of that pleasure of pleasures litle or no delite haue vve to speake I condemne not only the world but also the children of GOD and my selfe with the first Alas too litle pleasure haue wee in our heartes to speake of Christ and His Resurrection But to whome go they Goe they to tell the wicked people No that people was not worthie of it they steale in to the Apostles and them who loued Christ who were lurking in Ierusalem So the lesson is this A man that findes joy will not communicate it to the prophane man he will knowe well that he communicates it to such one as will haue joy with him if any man bee sad yee see they will not communicate it but to them that will bee sad with them so it is with joy they will not tell to euery man the joy but to such as wil haue joy with them Looke the twelfth Chapter to the Romanes and the fifteenth verse hee wishes them To reioyce with them that rejoyce and to bee sadde with them who are sadde Marke this thing also Is not this joye a precious thing Nothing so precious in the worlde as joye and maruell yee not that they shoulde bee so liberall of it And if thou hadst all the worlde it is nothing in respect of this joye and yet they are liberall of it Paul Rom. chap. 1. vers 11. hee answeres to this J long saies hee to come to you to impart some spirituall gift to strengthen you No this hurt not him for hee expones himselfe saying That I might bee comforted together with you through our mutuall faith both yours and mine So when hee commeth to giue grace hee gotte grace No it is a vvonderfull thing vvhen two holie bodies meete what joye the one vvill poure into the heart of the other Put all the Infideles together they cannot minister this joye one to another So in a word Communication of joye shall not empaire but it shall enlarge the joye in thee Whereto shoulde one stande vp to preach CHRIST but that by his joye hee maye minister joye to them that heare him Nowe the LORD graunt that both Preachers and hearers may finde in their heartes this joye which is in CHRIST Nowe I goe forwarde As they goe in the part where the Apostles lurked they finde before them that first companie of vvomen who had returned from the sepulchre Marie Magdalene and Marie the mother of Iames and Salome and as they enter in they finde them telling these same newes to the eleuen Apostles So that the eleuen Apostles wanted not witnesses women after women testifying that the Lord was risen Will yee consider this well and ye shall see that it imports a deadlie securitie in the Apostles alas it should haue beene they who shoulde haue come to the women to haue tolde them of the Resurrection of Christ When Hee sendes so vvomen after women it testifies that they were in a dead securitie and so it testifies a great mercie of the LORDE vvho vvill not let them sleepe in that carnall securitie Brethren this same mercie of God towardes His owne abideth as yet for in vs is nothing but sleeping and if thou feelest it not thou feelest nothing Pastors people and all sleepes in securitie as the Apostles did And I saye to thee that if the LORDE vvoulde let thee alone and vvoulde sende to thee no vvitnesses to vvaken thee and to saye to thee Sinner vvake and arise No there is none of vs but wee woulde sleepe to death So looke to the LORDS mercy in this thy miserie He sendes men to thee He sendes crosses and troubles to vvaken thee Take men awaye take awaye these cloudes of vvickednesse take awaye câ—osses I giue the vvorlde their doome no exception from the King to the Begger and if thou vvantest vvitnessing that CHRIST died and rose againe thou shalt sleepe to destruction Thou thinkest that this needes not to bee preached but thou shalt see one daye that there vvas neuer anie thing so needefull in the earth as this preaching and thou shalt curse the time that euer thou vvast sette in the vvorlde except thou compt this preaching the greatest earnest that euer was So this is a token of great mercie towardes them and yee will vvonder that they shoulde bee so sluggishe vvho hearde him so long and that nowe they cannot bee vvakened Alas they were not as yet so vvell skilled that Heauenlie vvit vvas not as yet in their
testified vnto him that the Lord was risen and had appeared vnto them that they sawe Him with their eyes heard Him with their eares and handled Him with their hands yet such was the incredulitie of Thomas that he professed plainly that in no cace he would beleeue except hee saw in His hands the print of the nailes and put his finger in the print of the nailes and put his hande into His side To remedie this incredulitie of Thomas the Lord appeares now the sixt time eight dayes after His former appearings when His disciples were met together and Thomas with them Iesus came the doores beeing shut and stood in the middes of them and saluted them after the accustomed manner saying vnto them Peace be vnto you Now in these words which we haue presently read we haue the Lordes conference with Thomas first Next in the last wordes of the Chapter the Euangelist meetes mens curiositie affirming albeit all things that Iesus did were not written in this Gospell yet it was not vnperfect because all things were written that were necessarie to life and saluation In the conference that the Lord hath with Thomas Hee meetes him not roughly and rigorously as his incredulitie had justly deserued but with lenitie and meekenesse Hee endeuoureth to make him to beleeue by granting him his desire Thomas had plainly professed that except hee sawe the print of the nailes and put his hande into His side hee would not beleeue therefore the Lord sayes nowe Thomas Put thy finger heere and see Mine handes and put foorth thine hande and put it in My side and bee no more faithlesse but faithfull See the gentlenesse of the LORD and howe louingly Hee speakes to him Thomas was not onely incredulous but also he was stubburne obstinate proud and arrogant hee counted others fooles that beleeued hee professed that in no cace hee would beleeue without seeing and feeling of the LORDES wounds Now the LORD grantes this to Thomas which he desired albeit hee was vnworthie of it yea the LORD inuites him and louingly bids him put his hande in the print of the nailes and in His side for the LORD speakes not this in bitternesse and tauntingly to Thomas for the wordes that He subjoynes Be not faithlesse but faithfull testifie that Hee spake of loue and in lenitie to Thomas to make him to beleeue It is true indeede the wordes containe a sort of reproofe and rebuking of Thomas for his incredulitie but this reproofe is so tempered and seasoned vvith such lenitie and meeknesse that scarcâ—ly can it bee perceiued and taken vp This dealing of the LORD with Thomas le ts vs see how great is the mercie gentlenesse and long suffering of the LORD IESVS towards sinners whose sinnes deserue nothing but wrath judgement such is His mercie and meeknesse towards sinners that to the end Hee might please vs Paul sayes Rom. 15.3 Hee would not please Himselfe He suffered shame ignominie for vs He suffâ—red dolour paines for vs He died for vs and after Hee rose He spared no trauell to make the Apostles belâ—eue sundrie times did He appeare to them now He appeares for Thomas cause albeit he had runne very far in the course of infidelitie stubburnesse yet He striues by granting him his desiâ—e to perswade him and make him to beleeue The Lords gentlenesse and long suffering is very great towardes all men euen the verie reprobate themselues who refuse the riches of His bountifulnesse and patience and long suffering not knowing that the bount fulnesse of GOD leadeth them to repentance Rom Châ—pter 2 verse 4. For as Paul sayes Hee suffereth with long patience the vessells of wrath prepared for destruction Rom. Chapter 9. verse 22. But it is greater towardes his owne in whome Hee sees some sponke of grace to bee for albeit Hee finde it to be very small and heauily oppressed and smoothered downe by the corruption of our flesh and of our cankred nature yet He endeuoures to cherish and intertaine it for Hee breakes not the brused reed my quench the smooking flaxe Esay 42.3 Matth. 12.20 But Brethren it serues for no purpose to speake of this gentlenesse and bountifulnesse of the Lord except wee haue a sense and feeling of it in our owne soules and except we taste how sweete and bountifull the Lord is for no wordes can expresse it no wordes can perswade a man of it except he finde the proofe and sense of it in his owne soule The Lorde worke a feeling of it in euery one of our hearts that we may speake of it with the greater assurance perswasion But there may be a question mooued heere The desire of Thomas seemes to be vnlawfull and vnreasonable why then should the Lord haue granted it to him How standes this with His Iustice How agrees this with that vnchangeable Nature of GOD in Christ To this I answere That Thomas failed not in this that he desired to see the Lord for that is the desire of all the Sainctes but in this he failed as we heard before that he tied his faith so precisely to his outwarde senses to seeing and handling that hee professed that no wise he would beleeue except hee saw the Lord and felt Him yet no question he had in the meane time some spirituall desire to see the Lord and hee had a true and sincere loue towards the Lord. This louing dealing of the Lord with Thomas teaches vs this comfortable lesson The Lord markes not narrowly the infirmities and wants that are in His owne Hee lookes not narrowly to the weaknesse of their Faith to the imperfections wants of their prayers and requests for their prayers are full of wants and imperfections but Hee passes by their imperfections Hee ouersees their infirmities and misknowes the corruption wherein their Faith their prayers and desires are inuolâ—ed and ouercled and Hee hath a regard to their Faith albeit they haue it in neuer so small a measure for the Lord knowes the meaning of His owne Spirit euen then when He is wrestling into vs against an inumerable number of our infirmities sinnes and corruptions Happie is that soule that hath a sponke of true Faith for the Lord will regarde it and ouersee many infirmities and imperfections in him Thus farre of the Lords speech to Thomas Now followes the answere of Thomas vnto the Lord Thomas meetes Him with a notable confession Thou art my Lord and my God The Text makes no particular mention vvhether or not Thomas put his finger in the print of His vvounds and his hand in His side when the Lord bade him If so hee did and vvould none otherwise beleeue then surely hee hath beene very hard of heart impudent and obstinate vvho vvould not beleeue when he saw the Lord with his eyes and heard Him speaking to him But it is more probable and I am of that judgement that so soone as Thomas sawe the Lord and heard Him speaking that he was ashamed of his incredulitie
anie further to let vs see how wittingly and willingly how joyfullie and gladly and howe patiently hee offereth himselfe vnto death for our sinnes Now he hath no sooner spoken this one worde I am he which is a gentle worde but assoone they start backwardes and fall to the grounde whereby the Lord woulde testifie vnto them that they had no power to take his life from him as hee said before himselfe he had both his life and his death in his owne handes all the power in heauen and in earth was not able to cause him to die if he had pleased to haue liued But to come to this Text When hee hath strucken them to the ground they leaue not off but when they are risen they are as bent as they were before It is a marueilous thing for if it had beene his will hee might not onely haue strucken them to the grounde but hee might haue strucken them thorow the earth into hell yet he letteth them rise againe but they are all senselesse of that diuine power wherewith they are strucken The Lord beginneth the speach and he saith Whom seeke ye They answere not knowing him IESVS of Nazareth He replieth againe I said vnto you that I am hee hee denieth not himselfe but in a manner prouoketh them to dispatch that businesse which they were about yet he entereth into a condition with them Take not these that are with mee stirre not my Disciples he giueth them a charge that they stirre them not and indeed none of that whole companie had anie power to lift vp their hand against them The words are plaine ye may easily perceiue the note that riseth of this It is a marueilous thing that a naked and a simple man who was baser than the King of Glorie was in the earth a man naked without armour hee is standing before them who are like as many Tyrants or tygers and yet none of them had power to lay handes vpon him till hee giue them power and more hee will not let them stirre him till hee make a condition with them That they handle not his disciples He imponeth lawes vnto them and without this law that they meddle not with his Disciples he will not yeelde himselfe vnto them So Brethren this is to let you see first that diuine power which was in the Lord Iesus Beholde it for it is a comfortable thing for Christians to knowe that diuine power that is in Iesus Christ for although hee neuer touched one of them yet that diuine power did so binde fast their hands and so restrained that pride of their heartes that they had no power once to moue against him Next behold a miserable senselessenesse in them for it is a wonderfull thing that they cannot perceiue nor feele this power that was in him If they had had anie sight of the Godhead dwelling in him bodily would they not haue ceassed from such a wicked enterprise Brethren it is an hard matter for any man or woman once to bee giuen ouer vnto a reprobate sense and to be strucken with blindnesse and hardnesse of heart And if God in his just judgement giue thee to blindnesse and hardnesse of soule albeit hee woulde make judgement after judgement to ceasse vpon thee and albeit he would strike thee and beate thee vpon thy backe thou wilt not bee the better but thou wilt get vp againe like a drunken man and if thou bee once giuen ouer to thine owne selfe it is as sure a thing as is in the worlde that except the Lord let thee see with his power a sight of mercy thou shalt euer become worse and worse and except the face of Iesus shine into thy soule all afflictions shall harden thee like yron that is often strucken vpon and the greater the afflictions bee except that mercy shine into thine heart thou wilt bee the more indured Paul saieth When the heart is conuerted to the Lord the vaile is taken away 2. Corinth 3.16 Without conuersion of the heart to the face of IESVS that that mercifull face may shine into the heart all the thinges in the world will not be able to mollifie thine heart Therefore whensoeuer the Lord afflicteth thee pray for mercy that as the power striketh thee so the mercie may be powerfull to conuert thee Yea crie aye for the mercy or else the power shall worke a further induration in thee and make thee worse To goe forward Yee see how carefull He is of his disciples men would thinke that He being so hard straited so neare the death should haue forgotten his Disciples for this is our fashion but the Lord doeth not so And Brethren this is a true note and token of a true Shepheard hee will forget himselfe and his life and hee will remember his flocke and when he is adying hee will be carefull of his flocke and when the Wolfe is worrying him yet hee will doe what lyeth in him that his flocke and euery sheepe thereof may escape and he will giue his life for the safetie of his flocke This is a good pastor So wee see the viue image of a faithfull Pastor in the Lord Iesus he will giue his life for his sheepe as hee saith himselfe Hee is but an hyreling that will not for the loue of his sheepe laye downe his life And this is the thing that I note chiefely here When the Lord becommeth weake in himselfe thorow infirmitie yea voluntarie infirmitie hee needed not to bee infirme what need had the God of glorie to bee infirme hee suffereth himselfe to bee bound till he become infirme In the meane time he is strong and powerfull in his Disciples to their safetie for although these that were in the Garden would neuer so faine yet they could not gette their hands laide vpon his Disciples The Lord Iesus when he was hanging vpon the Crosse the Iewes scorned him and tauntinglie saide vnto him Thou who sauedst others come downe and saue thy selfe meaning he could not saue himself because he was crucified as if he had no power but they are deceiued for that same houre that the Lord was vpon the Crosse and that same verie time that thorowe infirmitie he died and when he was hanging dead vpon the Crosse that power went out from him that kept his Dâ—sciples and all the faithfull in the worlde For except that the Lord had kept them then when he was hanging dead they had beene a preye to the Deuill For this is our nature and infirmitie wee cannot stand a moment in this world except it be by the power of Iesus Christ Well then Brethren if Christ Iesus crucified and crucified as the Apostle speaketh 2. Cor. 13.4 thorow infirmitie and so weake in himselfe in his humane nature had so great a power to saue his Church what shall wee say then What a power is that which proceedeth from Iesus Christ glorified and commeth downe nowe from the Heauen and who liueth nowe as the Apostle sayeth there by the
who was the disposer of this whole worke There was nothing done but that which GOD the Father had decreed to bee done and vvhat Hee does concerning His Sonne Hee does it moste justlie for IESVS became suretie for the sinnes of the vvorlde and Hee bare the burthen not onelie of murther and theft but of all the sinnes of the Elect. And as He goes out with the two Thieues Hee bare the burthen of one of them and relieued him of his sinnes and the one of them that same night supped with Him in Paradise Therefore saye I vvhatsoeuer was the part of the Jewes or of the Souldioures yet the doing of the FATHER to the SONNE was moste just And when wee reade of this let vs blesse the FATHER of IESVS CHRIST for wee haue good cause so to doe For in this justice Hee shewes great mercie towardes vs and if Hee had not done this woefull and miserable had the estate of man beene Now I come to the place which in Hebrew is called GOLGOTHA that is a place of dead mens skulles or braine pannes This place was without the portes of the Towne of Hierusalem And no question Iesus like an vnworthie reprobate was carried out of the portes of Hierusalem to suffer and this was figured vnder the Lawe The beastes that were to be offered were carried out of the campes of the people and there vvere burnt and afterwardes their blood was carried into the Sanctuarie to bee a typicall propitiation for the sinnes of the people and the people were sprinkled therewith Euen so IESVS CHRIST that eternall Sacrifice was carried out like an out-cast out of the portes of the Towne to suffer that ignominious death that when Hee had suffered Hee might enter in with His precious blood into that Heauenlie Sanctuarie for the sinnes of the world by that eternall propitiation HEBR. CHAP. XIII VERS 11. and 12. Concerning the name of the place wherefore it is so called there is great controuersie and doubting Some thinke that it was so named because the skull or braine panne of ADAM was delued vp out of that same place where the Crosse was set and vvhere IESVS suffered But I count this but a vaine fable of the vain Papists for their Legēds are full of such like fables And again some thinke that it was so named because in this place were vsed to bee casten heapes of skulles and dead mens bones to bee kept which vse may bee seene in sundrie partes and this is more likely And last others thinke that it was so named in respect of the figure shape of the place It was a round knoll like a mans head rising vp and round at the height also it was high that these who were executed might be a spectacle to the people to be wondred at and therefore in respect of the shape it was called Caluarie that is the skull of a dead man and those who haue resorted to those parts they report this day that the same place is a round knolle like a dead mans skull where the Lord Iesus was crucified beside Ierusalem But how euer it be this is most certaine that this place was shamefull and ignominious and the innocent is conueyed to that place where the murtherers vsed to bee execute No doubt it was vile and stinked yet it hindred not that sweete sauour to ascend to the Father through His death and the more ignominious that the death was the glorie and triumph was the greater and the more stinking that the place was the more sweetly sauoured Hee to the Father His sacrifice had a most sweet smell in the nosthirles of the Father This is the thing that I marke I see that these Iewes who persecuted the Lord of glorie to the death cannot bee satisfied and the hatred against the innocent is endlesse They are not content that He die a shamefull death but they will haue Him to die a shamefull death in a shamefull place and they will haue Him conuoyed and led out like a thiefe No brethren the hatred of the worlde against the children of the light hath none ende they hated the Lord first The Lord Iesus is the light of the world and euer from that day the children of darknesse shall neuer cease to hate the children of light assoone so euer as a man shall professe that he appertaines to Iesus Christ at that same moment the worlde and the children of darknesse shall beginne to hate them and to persecute them As the rage of the Iewes was vnquencheable against Christ so it was after His passion and ascension against all Christians Brethren in this matter we must passe aboue the malice of the Iewes and behold the counsell of God and see that all this doing comes from Heauen for the Father doth it albeit He vse the ministerie of these Hangmen I see this He layes on shame vpon His owne Sonne and not only shame but He heapes shame vpon shame vpon Him He will first haue Him shamed in respect of the death of the Crosse then Hee will haue the world to gaze vpon Him and next in respect of the two thieues that were ledde out with Him and then in respect of the place Hee will haue Him to suffer shame in all things in presence of the world So that one would wonder that the Father would pursue the Sonne with such extremitie of wrath it is no small thing to take on the burthen of sinne O sinfull soule runne vnder sinne as thou wilt yet one day thou shalt find it the heauiest burthen that euer was If the suretie suffered such a paine and such a burthen what shall become of thee If thou by thy selfe shalt vndertake such an heauie burthē of wrath for thy sins But Brethren the thing that appertaines to vs concerning the place of execution is this All this processe judgement is a type of that great terrible judgement of the world in that Great day ye shall see that visible judgement to bee like this judgement that was holden on Iesus He suffers like a reprobate and is judged and that same thing that Iesus suffered temporally when the great Iudge shall sit the reprobate shall suffer eternally Then take heede It is a terrible thing to fal into the hands of that liuing God who is a consuming fire Looke to it as yee will for whosoeuer hee be that shall not bee saued in Iesus in that day beside all the shame that they shall beare the verie place wherein they shall suffer shall adde something to their shame As their soule and bodie shall bee ignominious so the place shall be stinking the very place shall heape shame after shame let Hell bee where it will it is the most shamefull and ignominious place that euer was and thou shalt bee shamed and shent whosoeuer shall bee casten into it And by the contrarie in that Great daye of Iudgement they who shall bee saued in this IESVS as they shall be glorious manie wayes so
but beeing nailed quicke on the Crosse in such extreame paine that might haue occupied and exercised all his senses and when he is looking and waiting for the hand of the hangman to breake him quicke on the Crosse to this man to haue driuen his senses and to haue set them on a better life from that hell hee was in to that heauenly Life it was more than wonderfull and I say it was as wonderfull as if he had leapt out of the lowest hell to the highest heauen Then come to the person of him to whome he prayes if hee had seene Iesus Christ standing before him like a glorious King it had beene lesse to haue beene wondered at but hee is hanging in that shamefull death and in greater shame than he for they railed not on him as they did on Christ which no question was more grieuous than all torments as if Hee had beene a reprobate from GOD So if he had seene Him in glorie it had bene no maruell but to seeke life in a man who was dying ignominiously and who was hanging in a worse estate than Himselfe and to haue pierced thorow and seene thorow such a cloud of ignominie such a faire Life and glorie I say it was more than wonderfull Further if he had seene Him before and bene familiar with Him heard Him teach and had seene His wonders as the Apostles did it had not bene much to maruell at but this beeing the first meeting the first acquaintance and neuer to haue spoken with Him before they met in an ignominious Crosse together then to seeke in such a death such a life in such ignominie such glorie it is a thing more than marueilous Came anie of the Iewes then and prayed vnto Him Yea came anie of the Apostles Came anie of His Disciples Came either Peter or Iohn or Matthew No all were offended with Him I saye of this man to the glorie of God that hee shamed all that stood by hee shamed the Apostles and made them to cast downe their faces And I saye hee shames all men and women who will not beleeue when they see Him not crucified as hee sawe but glorified nowe in the Heauens sitting at the right hande of that Majestie shame shall light on thee and this Thiefe shall bee sette vp in glorie to testifie against thee and to condemne thee 1. COR. 1.27 Paul saies GOD will raise vp thinges naughtie to shame thinges high in the worlde and to humble the pride of the fleshe If euer this was practised it is practised in this Thiefe Therefore in time learne thy lesson at this Thiefe for if hee doe thee no good hee shall doe thee euill and this same preaching shall doe thee euill if it doe thee no good The LORD raised him vp vpon a Gallowes to bee a Teacher of Faith and Repentance of Hope of Patience of Loue and of all graces and thinke no shame to learne at him for if thou thinkest shame of the Thiefe to bee thy master hee shall giue out a testimonie to aggreadge thy damnation and hee shall saye I went to teach the Infideles on the Crosse with Thee and they hearde it and beleeued not Lord let their damnation bee aggreadged All this that I speake tendes to this That hee who glories maye glorie in the Lord And they who woulde maruell let them maruell at the Lord. I speake not these thinges that yee shoulde wonder at the Thiefe that sillie creature But all this is That yee shoulde wonder at Iesus Christ who wrought such a wonder at this time and shewed such a power when Hee was weakened It is a wonder to shewe such power in His humiliation and such mercy on such a vile sinner who was not worthie that the earth shoulde beare him let bee to dwell in Heauen Wonder at Him who is so mercifull and gracious to poore sinners To Him therefore bee praise for euermore AMEN THE XVIII LECTVRE OF THE PASSION OF CHRIST LVKE CHAP. XXIII verse 43 Then Iesus said vnto him Verely J say vnto thee to day shalt thou be with me in Paradise IOHN CHAP. XIX verse 25 Then stood by the crosse of Iesus his mother and his mothers sister Marie the wife of Cleopas and Marie Magdalene verse 26 And when Iesus saw his mother and the disciples standing by whome he loued He said vnto his mother woman beholde thy sonne verse 27 Then said He to the disciple behold thy mother and from that houre the disciple tooke her home vnto him WEE heard the last day Beloued in Iesus of the repentance of one of the Thieues that hung on the Crosse with Christ in a moment wonderfully hee begins to be penitent for all his misdeedes and former life and hee vtters his penitencie and the displeasure that was in his heart for sinne in sundry effectes First hee rebukes bitterlie that blasphemie that the other Thiefe speakes out against the Lord and saies Fearest thou not God seeing thou art in the same damnation Thou and I suffer justly for we haue demerited all this but this man pointing out Christ hath done nothing amisse When hee hath thus rebuked the Thiefe hee turnes him about to Iesus Christ who hung in the middest and hee directs his prayer to Him and saies Lord remember mee when thou commest to thy Kingdome The other the blasphemer would faine haue liued in the vvorlde And therefore because hee sawe that IESVS had no power to giue him this earthlie life therefore hee blasphemeth CHRIST in His face But the penitent Thiefe seekes not this present life but desires that hee may gette entrie in to that Heauenly Kingdome The last day I spake concerning the petition of the penitent Thiefe I repeate nothing Onely wonder not at the Thiefe or at such an earnest repentance in him suddenly bâ—â— wonder at Iesus Christ vvho in such vveaknesse hanging so shamefully vpon the Crosse yet vttered such mercie and such infinite power yea one of the moste miserable catiues that euer was in the vvorlde I goe forwarde and first I shall shewe you of the answere that the Lord giues to the penitent Thiefe and then I shall come to the earnest recommendation that Iesus made of His Mother MARIE vnto IOHN The Lord answeres him Verily I say vnto thee this day thou shalt be with me in Paradise The answere containes a promise and the thing that the Lord promises is Thou shalt bee vvith mee thou seekest to bee vvith mee in my Kingdome thou shalt bee vvith mee and thou shalt bee a subject vvith mee and more a follower and vvhereas thou werest a vile Thiefe I shall make thee a glorious King in the Heauen And when shall this bee Without delay it shall not be to morrowe or other morrowe but this same day immediately thou shalt bee transported to that vnspeakeable glorie And where shall this bee It shall bee in Paradise Thou shalt not goe to Purgatorie but into Celestiâ—ll Paradise Of this worde Paradise wee reade in sundrie
Christ I goe to the second testimonie Zacharie 12.10 prophecies that the Iewes that pierced thorovv Christ should see Him and vvhen they see Him they should vveepe for Him as for their only begotten sonne It is a prophecie of the repentance of the Jewes vvho had crucified Christ pierced Him thorovv a promise of their repentance for that vvofull deede they did This same thing came to passe in the 2. of the Acts vvhen Peter in his preaching laide to their charge that wicked deede that they had crucified the Lord of glorie had put hand into the Lord of life at his preaching their hearts were pricked pierced thorow with bitternesse they demand of Peter the rest What shall they doe to be safe it is said three thousand of them repented beleeued at that one preaching The words wold be marked How is this that They pierced Iesus They pierced Him first with their sins it was the Jewes sins chiefly that procured the death of Christ Next they pierced Him when they persecuted Him when they crucified Him blasphemed Him and rayled on Him hanging on the crosse last they pierced Him when by the speare in the handes of a souldier they thrust Him thorow and pierced His side And who is this that pierced Him It was not so much the Ethnicke man that did this as the Iewes for whose sinnes Hee came to die for they were the occasion of all this wickednes If we will marke narrowly and will weigh narrowly this matter aright we will see great wickednesse malice and vnthankfulnesse to haue bene in this people The Lord came to die for them And who are these that slay Him Euen these for whome He came to die Was not this a mischieuous deede Who will not abhorre and detest such a villanie and malice Alas should I who am a sinner when an innocent man comes to die for my sinnes slay that man and be a burrio to Him Lord saue mee from such wickednesse and let neuer mine hands be a slayer of that man and yet this was the malice of the vngratefull Iewes Againe will ye consider the wonderfull loue that Christ caried to this people when they deserued nothing at His hands but death He dies for them when they were His enemies He shed His blood sor them thereafter when they executed Him and crucified Him beholde His wonderfull loue Hee brings them to repentance His mercie ouercomes their malice so that in them ye see that which is said to be verified Where sinne aboundes grace and mercie superabounds ROM 5.20 There is no comparison betweene the loue of Iesus and the sinnes of men Albeit thy sinnes were neuer so great and hainous yet the loue mercie of Christ will compasse them and goe round about them all so that no sinner hath occasion to despare of mercie and of grace I doubt not there is none of vs all but we will condemne the Jewes and will finde fault with the malice of this people but looke to thy selfe whilst as thou condemnest them that thou disfigure thine owne face and condemne thine owne selfe Are there none in this land that haue put hand in Iesus that died for them as surely as euer the Iewes did Who dare cleanse themselues Thou darest not say but thou hast pierced the Lord either one way or other There is not a sinne that thou committest but therewith thou hast pierced the Lord. Hast thou opponed thy selfe to the Trueth and persecuted the Gospell then thou hast pierced Christ Hast thou persecuted the Church of Christ and troubled His members on the earth thou hast pierced the Lord for Hee cries out Saul Saul why persecutest thou mee 〈◊〉 Hast thou beene giuen ouer to thy lustes and led a wicked life I say if thou bee in any of these rankes if thou gaine standest His Trueth persecutest Him in His members or by thy euill life Protest as thou wilt thou hast pierced Him as well as the Iewes and thou shalt bee as guiltie of His death as they were and as Pilate Herode Iudas and Caiaphas were challenged for His death so shalt thou except the Lord of His mercie grant thee grace to repent The Lord giue euery one of vs grace in time to repent IOH. REVEL 1.7 drawes this Scripture to the second comming of Christ in the cloudes for hee sayes They shall see Him whom they haue pierced and all the Tribes of the earth shall mourne before Him Of the which wee may gather that in the latter daye the very Elect when they shall rise and see the Lord when they shall see these handes and these seete and that side which by their sinnes they haue pierced thorow their first meeting shall bee with bitter mourning they shall mourne as a man will doe for His onely begotten sonne but immediatly that weeping shall be turned into joy and the Lord shall wipe away all teares from their eyes so that they shall neuer mourne nor sorrow any more but they shall be with the Lord and rejoyce with a solide joy for euer more Now I come to the buriall of that blessed body As the downe taking from the crosse came by a request so this buriall also comes by request But who requests for His buriall Not the Iewes that requested for His downe taking but good Ioseph of Arâ—mathea requests for the buriall The Iewes requested not for any loue they bare to Him but Joseph that worthy disciple of Christ requests vpon loue Then the thinges that we shall speake of the buriall this day are these First by the conference of the foure Euangelists wee haue a faire description of this man Ioseph Next we haue especially in the Gospell of Luke how boldly he comes to Pilate thirdly we haue the suite it selfe then the good and humane answere that he receiues out of the mouth of Pilate Then looke how this man is pointed out First he is described by his name his name is Ioseph Next hee is described by his countrey he vvas of Arimathea a tovvne in Iudea Thirdly he vvas described from his substance Hee was a rich and wealthie man and vvhat more What matter of all outvvard things of our birth of the place of it or all the riches and substance in the vvorld if there be no more Fourthly he is described from his office He was a wise and graue Senator and apparantly hee was in that Councell of the IEVVES which was called SANEDRIM yea apparantly he was on PILATES couÌ„sell because he was a wise and potent man But all these are outwarde thinges therefore the Spirit afterward paints him out by his inward qualities for if thou haue no good properties I will not giue a pennie for all thy calling thy substance and all outwarde thinges Hee is painted out in these qualities which concerne this life his behauior toward meÌ„ he is called a good vpright maÌ„ in his life But what helpe all these ciuill and morall vertues
Woe to vs if Hee saye once Goe not to EDINBVRGH Woe is them and woe to that Towne where the Lorde forbiddes His Messengers to goe Beware of this that the Lorde saye not to His Messenger Goe to the North or South but goe not to EDINBVRGH for then shall wrath and destruction light vpon it What confusion and destruction lighted vpon Hierusalem after that the Lord had once turned His backe vpon it Yet sayes the Lorde Bid them goe to Galile and there they shall seeme They beleeued not others who tolde them of mee but there I shall speake vnto them mine owne selfe This is the great mercie of the LORDE towardes His Disciples vpon whome the LORDE shoulde neuer haue looked if Hee had respected their infidelitie but albeit they were vnfaithfull yet Hee remained faithfull and mercifull for Hee coulde not denie Himselfe but where there sinnes abounded there His grace surmounted aboue them all for as the APOSTLE sayes Where sinne abounded there grace abounded much more Now al the world was full of sinne when Christ came yet grace superabounded Now this was a meeke dealing with them that they shoulde see mercie aboue their sinnes to this ende that they shoulde by experience teach others for hee that feeles both miserie and mercie is the best teacher in in the worlde So beeing to sende them to teach others Hee lets them finde grace to superabounde PAVL Roman 5.20 sayes Where sinne abounded there grace superabounded Reade the first Epistle to Timothie Chap. 1. vers 13. there the Apostle sayes J was a blasphemer and an euill liuer and a persecuter this was his miserie and if the LORDE had neuer looked to him hee had neuer beene an Apostle nor a Christian man But what sayes hee thereafter The grace of the LORDE IESVS superabounded and for as high and weightie as my sinne was yet His mercie was greater and it weighed it downe So then yee see the LORDE cares for them that lye in miserie to tell them of it I tell you this daye yee are lying in miserie and Hee is carefull that the Preacher haue a sense both of miserie and of mercie to tell of the wrath of GOD which is manifest from the Heauen vpon all impenitent sinners And if thou wilt repent thee I assure thee though thou vvere the greatest sinner that euer was thou shalt haue mercie and therefore if thou hast gone long on in sinne yet euen for GODS cause at last take vp thy selfe and I promise thee exceeding mercie in that bloodie Sacrifice of our LORDE and SAVIOVR IESVS CHRIST who hath died both for thee and mee and all penitent sinners To Him therefore with the Father and Holie Spirit bee all Honour and Glorie for euermore AMEN THE XXXVI LECTVRE OF THE RESVRRECTION OF CHRIST MATTH CHAP. XXVIII verse 11 Nowe when they were gone beholde some of the watch came into the Citie and shewed vnto the High Priestes all the thinges that were done verse 12 And they gathered them together with the Elders and tooke counsell and gaue large money vnto the Souldiours verse 13 Saying Saye His Disciples came by night and stole him awaye while wee slept verse 14 And if this matter come before the Gouernour to bee hearde we will perswade him and so vse the matter that yee shall not neede to care verse 15 So they tooke the money and did as they were taught and this saying is noysed among the Iewes vnto this day MARKE CHAP. XVI verse 12 After that hee appeared vnto two of them in another forme as they walked and went into the countrey LVKE CHAP. XXIIII verse 13 And beholde two of them went that same daye to a towne which was from Hierusalem about threescore furlonges called EMMAVS verse 14 And they talked together of all these thinges that were done verse 15 And it came to passe as they communed together and reasoned that Iesus himselfe drewe neare and went with them verse 16 But their eyes were holden that they could not know him WEE hearde hitherto in the Historie of the Resurrection of IESVS CHRIST Beloued in Him of sundrie vvitnesses of His Resurrection First Angels and next vvomen Namelie MARIE MAGDALENE vvas the first that gotte the sight of Him after His Resurrection and after her other vvomen gotte a sight of Him also and a direction to His Disciples to assure them that Hee vvas risen againe Nowe in this TEXT vvhich vvee haue read out of the Gospell of MATTHEVV vve haue a piece of Historie of another sorte of vvitnesses that testified of the Resurrection of IESVS euen of the men of vvarre who were sent out to watch the graue they came not to the Disciples but to the High Priestes and tâ—ey testifie vnto them of the Resurrection of IESVS Then in the Historie vvritten by MARKE and LVKE vvee returne to the true vvitnesses to vvit two of them that vvere His Disciples Hee meetes with them as they vvere journeying from Ierusalem to Emaus and thereafter these two tell the rest that the Lord vvas risen Now to goe thorow these two pieces of Historie shortly as God shall giue the grace and as time shall permit When the vvomen that had met with Iesus had returned Some of the souldiours that had watched the graue returnes home to Ierusalem to tell the things that had fallen out but they came not to the place where the Apostles vvere but to the place where the High Priests vvere from whome they vvere sent and they tell the Lord was risen The Historie is plaine these witnesses are the souldiours that vvatched the graue they haue not such a commission as the other witnesses had they are not sent by CHRIST nor by His Angels but runne of their owne accorde but yet they runne by the speciall prouidence of GOD No doubt His prouidence directed them to the High Priestes and not so much to instruct them for they vvere hardened as to let them see that they vvere disappointed of their expectation They obtained of Pilate to let men goe out and to keepe Him in the graue and to haue smoothered His Resurrection that it had neuer come to light and yet the LORD sendes these same men to Ierusalem as witnesses of that resurrection that they would haue smoothered as if they had bene sent out by the High Priestes to this ende that they should be witnesses they could testifie no better of it the LORD turnes it about so that they could doe no better if the High Priests had hired and waged them to be witnesses of His Resurrection It is a vaine thing to striue with GOD and to hide that thing that Hee will haue brought to light for hide it as thou vvilt in despite of thee He shall bring it to light to thy shame that Hee may bee glorified Novve to speake what they testified they testified the same thing that the vvomen had testified they testified the trueth they testified All that was done that IESVS vvas risen yet there is a great
confirmed To goe forwarde with the proposition of the argument vvhen He sayes It behoued all these things to come to passe He propones it not simply but whilst He telles it He secretly rebukes them Heard ye not of this before Are not these the words which I spake to you while I was yet with you Why haue ye novv forgote them seeing not long since I tolde you them I finde in the disciples of Christ a very great ignorance at the first Thinke ye that any of them knew one word of this notwithstanding they vvere foretolde in Moses in the Prophets and in the Psalmes No not a worde then vvith this ignorance I see a great forgetfulnesse albeit they knew not should they not haue remembred what their Lorde saide to them before His Passion and yet when they see Him suffer and see His Resurrection this cannot waken their memorie to say My Lord tolde me this therefore I will beleeue in them thou mayest see thy nature howe ignorant and forgetfull thou art by nature let thee ly still albeit thou werest Peter or Paul or the best of them let thee sleeepe on thou shalt die sleeping if these disciples had not beene wakened they had died this is the great and speciall mercie of God that He shewes to His own He wil let them fall in a slumber ly a while in ignorance but incontinently He will come giue them a putte with sharpnesse mercie waken them Thou who refusest sharpnes O that sharpe wakening that shall abide thee Therefore assoone as the Minister of God cries vnto thee O Catiue sleepest thou death and damnation abides thee if thou wakenest not but if thou wilt waken in time thou shalt finde mercy pray vnto the Lord that thou mayest be wakened for if thou wakenest not in time heauie shall the judgement be that shall ouertake thee wofull shall thy wakening be and the dolour that shall come on thee as the paine of a woman in trauell Our men for all our crying will not bee wakened but if they continue sleeping they shall goe to Hell Nowe to come to the assumption These things are written of mee that I should die and rise againe and no doubt when Hee telles this to them He falles out in a discourse of the Scriptures alleadging testimonies out of Moses the Prophets the Psalmes as the words following declare But to proceed Is the Lord content to alleadge the Scriptures simply Does He no more Marke it well as Hee alleadges and opened the Scriptures vnto them So Hee opens their minde and vnderstanding that they might vnderstand the Scriptures Would ye haue an effectuall preaching there is an effectuall preaching when these two goe together when the Scriptures are opened and the Lord puts in His hande and opens the heart and the dead soule that is sleeping to vnderstand that piece of Scripture which is opened Would yee haue the difference betweene the preaching of Christe and the preaching of His seruants all their preaching is nothing in respect of His Moses the Prophets and all the Apostles are nothing to Him when He preached that same LORD that spake had power in His owne hande and made His owne Spirite to open the heart neuer a preacher had that that the Lord Iesus had He had His owne Spirit to giue vnto His owne when Hee spake His owne word the preachers haue not that Spirit to giue but referres it vnto the Lord 1. Cor. 13.5.6.7 Paul sayes to the Corinthians who esteemed much of Paul O vaine men Paul is nothing he only plants Apollos is nothing he wateres but it is God that giues the increase if he blessed not the labour of Paul or of any other preacher all were lost labour if the Lord giue not His Spirit with the word man teaches in vaine In the 16. of the Actes verse 14. When Paul is preaching we read not that any are conuerted for all his preaching but only one woman Lydia happie Lydia When Paul preached it is not said that Paul opened her heart but that the Lorde opened her heart Paul deliuered the doctrine but the Lorde and not Paul had the Spirite to giue vvith the preaching therefore vvhen yee heare and come to heare euer crie Lorde open mine heart No creature no Minister none Angell yea all the Angels of Heauen will not open the heart of a sinner Crie for that Spirite that He would open thine heart that thou mayest feede vpon that food of life Nowe consider at what time it is that the mindes of the disciples are opened to vnderstand It was euen when Hee is exponing the Scriptures then their mindes are opened and at none other time to let you see in despite of the worlde that there is none opening of the heart none illumination of the Spirit but by this word by the hearing and by the reading of this worde Away with these fantasticke reuelations of the Anabaptistes awaye with the Pope and the crue of His shauelings who affirme that the Spirit will be effectuall at the preaching of his vnwritten verities at the dreames and fantasies of men which is not only not found in the Scripture but also is altogether contrarie and repugnant to the Scripture I pronounce let them heare albeit it were a thousand yeere the Spirite of Iesus shall abhorre that trash and peltrie Set me vp the Pope to preach these vanities to thee I denounce thy minde shall not be opened that Spirit shal neuer come to open the mindes neither of them who preach nor yet their mindes who heare them Goe vnto Rome sit and heare and lend thine eare to a flattering societie of their Clergie heare them on thy soule shall the more be blinded the more thou hearest the Spirit of Christ will only accompanie His owne word Looke what is our nature in the Disciples of CHRIST knowest thou it not their mindes were blinded sound sleeping while the Lord opened them They knew not what Moyses said or what the Prophets spake of Christ while the Lord opened their vnderstanding Nothing in nature but euill nothing but blindnesse in the mind Away with the Papist and his freewill fye on thee that thinkest thy selfe better than thou art fye on thee that knowest not thy naturall blindnesse and deadnesse thou wilt come and speake of thy Free-will and of the light of thy minde thou wilt saye that thou hast a Free-will to encline to heauenly things be not deceiued with the conceite of this engine naturall quicknesse Indeede in humane thinges a man will haue a great quicknesse and sharpnesse but bring him to the Scriptures of God to Moyses to the Prophets Apostles he is as blind as a Moldewarpe as fond as a foole the greater naturall wit and quicknesse that thou hast a sore thing the greater excecation and foolishnesse in spirituall things speake to the naturall man of the Scripture of all the fooles in this world he is the greatest the more
and how farre his nature is repugnant to that calling wee will thinke that of all things in the world it is most hard and most painefull It is an hard thing indeede to bring a man out of nature and make him a Christian but it is farre harder to make a man a teacher of Christians and a disposer of the treasures of grace and of the secrets of God Nowe when I beginne to consider what should haue mooued the Lord to haue chosen such persons and so vnmeete for such an high calling I thinke this chiefly hath beene it that when the Apostles went out to preach Repentance and Remission of sinnes to others and to exhort all persons howe grieuouslie so euer they had sinned to come and to seeke mercie in Christ they might propone themselues as examples of the superaboundant mercie of God and that they in their Ministerie might declare and make manifest the gentlenesse and long suffering of God towardes all men euen the greatest sinners in the worlde and that by the proofe and experience that they found in their owne person of the mercie of God in calling them and placing them in that high calling who before vvere so miserable wretches and so vpon their owne experience they might the more easily perswade euen the most miserable sinners to seeke for mercie and grace in Christ When Paul preaches Where sinne aboundes there grace and mercie superaboundes if hee had not found this by experience and had not stoode for example hereof hee would not so easily haue perswaded sinners of the exceeding greatnesse of the mercie of God But to goe forward Because this direction that He giues them and this Ministerie He calles them to was very painfull and troublesome and so they might haue taken hardly with it therefore in the words following the Lord goes about to encourage them to vndertake it and to discharge it chearfully the Argument is of great force Beholde sayes He I will send the promise of my Father vpon you that is I will send vnto you the Holy Spirit Himselfe with Him His extraordinarie giftes and graces as the gift of prophecie of working of miracles of tongues and such other that ye may bee the more able to discharge this calling and to performe the worke I send you for Hee calles this the promise of His Father because the Father long before by His Prophetes promised at the comming of the Messias to send His Spirite in great abundance vpon them that beleeue Yee may read this promise in sundrie places of the Olde Testament but chiefly in the 2. Chapter of the prophecie of Ioel and the 28. verse In the last dayes I will powre out my Spirit vpon all flesh and your sonnes and your daughters shall prophecie your olde men shall dreame dreames and your young men shall see visions and also vpon the seruants and vpon the maides will I powre my Spirit c. And of the accomplishment of this promise ye may read in the 2. Chapter of the Actes of the Apostles Out of this place wee may marke first That the things which the Father promised of olde to His Church the Sonne in the appointed time accomplished them the Father promised of olde the Spirit and His graces the Sonne in the fulnesse of time sendes the Spirit and His graces and giues them to His Church and for this cause the Spirit and His giftes that is giuen to euery faithfull man is called the measure of the gife of Christ Ephes Chapter 4. verse 7. And thereafter in that same Chapter ver 11. the Apostle sayes That Christ to the end He might fill all things Hee gaue some to bee Apostles some Prophets and some Euangelists and some Pastours and Teachers that is He gaue all sorts of gifts vnto His Church that He might fulfill the promise of His Father and all these giftes and graces that we see are now in the Church from whome came they but only from the Lord Iesus This leadeâ— vs to an higher ground that the Sonne hath receiued of the Father all graces and all the giftes of the Holy Spirit together with the Holy Spirit Himselfe the Father hath giuen all first to the Sonne and not to vs for the Father loues the Sonne and hath giuen all thinges into His hand Ioh. 3.35 And In Him are hid all the treasures of wisdome knowledge Coloss Chapter 2. verse 3. Yet there is an higher cause of this to wit that the Sonne only hath merited the Holy Spirit with the fulnesse of all His graces No man euer merited any of them for who can merite them but hee who first receiued them The Lord Iesus receiued them first wee haue none but as He giues vs Hee merited and purchased them to vs with no lesse price than with the ransome of His owne blood Now wouldest thou know how all these graces that the Lord hath boughâ— with such a deare price are communicated to thee and made thine I will tell thee Not by any merite of thine own for thou couldest merite nothing at the Lordes handes but Hell and damnation but it is of the free grace and liberalitie of the Father and the Sonne that they are made thine it is of this grace that out of His fulnesse we receiue grace for grace When the Apostle Coloss Chapter 2. verse 9. hath saide In Him dwelles all the fulnesse of the Godhead bodily thereafter he subjoynes And ye are compleete in Him as if hee had saide All this fulnesse is made yours of free grace whilst as by Faith yee take holde of Him Consider the wonderfull bountifulnesse and liberalitie of the Sonne to thee who giues thee these graces freely that Hee bought so dearely and purchased with such a worthie price Yee know sayes the Apostle the grace of our Lord Iesus Christ that He beeing rich for your sakes became poore that ye through His pouertie might be made rich 2. Cor. 8.9 Now ere I go forward I marke another lesson that the Spirit of God pointes out clearely in these words for our instruction for when the Lord sayes I will send you the promise of my Father vpon you that is the Holy Spirit with His graces He lets vs see that without His Spirit His presence and assistance a Minister cannot be able to doe any thing well in His calling but that in the discharge of euery part of His calling hee must bee assisted by the Spirit The Apostle Paul when hee is telling what good successe his preaching had among the Gentiles he takes not the praise thereof to himselfe but he ascribes all to the presence of Christ by His Spirit I dare not sayes he speake of any thing which Christe hath not wrought by mee to make the Gentiles obedient in word and deede Rom. 15.18 It is not with a Minister as it is with a man in the ciuile policie No there is a great difference for in the ciuile policie a man by his naturall giftes by his wisdome
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
power of GOD and liueth nowe in glorie at the right hande of the Father How great a power must this bee that proceedeth out from Christ glorified Alas if the worlde saw this if the blinde men saw the thousand part of that terrible power that commeth from Iesus Christ glorified thinke ye that for all the world they durst confederate with the King of Spaine the Pope and his power and enterprise anie thing against Christ and his Church but alas this blindnesse and induration letteth them not see nor feele but in the ende they shall feele it if the Lord in mercie conuert them not to their euerlasting shame confusion Well to goe forward IOHN to this purpose alleadgeth an olde prophecie which was prophecied before of Iesus Christ long before hee came into the world and this is the prophecie Of them which thou gauest me haue I lost none Nowe Iohn draweth this prophecie to the preseruation of Christes disciples at this time because the disciples that were concredite vnto him escaped at this time Marke Brethren It is true indeed that the prophecie properly is to be vnderstood not so much of a safetie in this life presently as of a spirituall safetie to life euerlasting this is the meaning Yet it hath pleased the Spirit of God to apply this prophecie to this bodily preseruation the cause is this At this time the bodily safetie of his disciples importeth that spirituall safetie the life to come as by the contrarie the indangering of the present life indangered the life to come If the disciples had bene taken at this time to haue suffered with their Master they had all reuolted and denied their Master Wee may see the proofe of this in Peter and so they had hazarded not onely this life but also the life to come because that the disciples were as yet but children in Iesus Christ and were not strengthened enough with the power of Christ and woe is to that soule that will denie Iesus Christ and chiefly in death There is not one who will suffer their litle finger only to be burnt for the cause of Christ except he be strengthened with the power of Iesus Christ and there is not one that will now suffer affliction but they who are guarded with the power of God and therefore yee see heere Gods mercie towardes his disciples This is the mercifull dealing of God with his owne hee will neuer let one of his owne bee tempted but hee will giue them power to beare out the temptation and Hee will neuer suffer them to be tempted till He giue them abilitie and when Hee hath giuen them strength then the LORD will lay on the burthen It is a wonderfull thing the heauier the burthen be that the Lord layes on his owne the greater strength Hee giues them to sustaine it The world hath wondered at the Martyres of God who had so great comfort in the time of their burning in the fire and how in suffering they would sing Psalmes vnto their latter breath The world wondereth at this The heauier that the death hath bene the greater hath the power of God bene and the greater hath the life of Iesus beene in the Martyres And these disciples whom he spared now when He saw that they were ripe Spared He them then No no what was the whole lifetime of the disciples after that Christ departed out of this world but a perpetuall suffering till the life was taken from them they died all by persecution and then by the lossing of this life they got life euerlasting in dying they died not but in dying they entered into a more glorious life So this is that mercifull power of God It appeares that in this countrey there is litle ripenesse because of this litle suffering and therefore the Lord hath dealt mercifully with vs and in great mercie hath holden mens handes off vs therefore wee should pray if it shall please him to bring any to the triall to suffer for his glorious Names sake Lord I am not able to behold the sight of the fire much lesse to suffer the crueltie of the fire therefore if thou wilt haue mee to suffer giue me strength whereby I may bee able to suffer Now I goe to Peters part he setteth downe his action certainly it is worth nothing albeit it seemeth to bee verie zealous What doeth hee hee hath a sword about him he seeing them rush on his Master shevveth his manhood And he striketh the seruant of the high Priest whose name was Malchus and he cut off his right eare The rest of the Euangelists Mat 26. Marke 14. Luke 22 speake of some thing that was done before this When the Lord was communing vvith them that tooke Him then comes the traitour Iudas to the Lord and cryes Rabbi Rabbi Master Master with that he kisseth Him now this was a signe that hee had giuen vnto his companie that that man whome hee should kisse was the man that they should take Now what doth the Lord He makes no signe of anger and there is none of vs but wee thinke that He should haue vttered great anger to the traitour fie on thee traitour for of all men he is most detestable but the Lord in mildnes meeknes of Spirit for all this whole time He takes purpose to suffer patiently as Esay sayeth Hee was as a Lambe before the shearer as a sheepe led to the slaughter openeth not his mouth He sayes friend betrayest thou the Sonne of man with a kisse He assayeth if the conscience will bee brought to remorse There is a wonderfull patience of God to the most vile sinner whē he hath giuen them a signe the whole companie russhed vpon Him Then the disciples said Master shal we defend thee by the sword but Peter not staying vpō an answere he was hardie striketh off the eare of Malchus the high Priests seruant Nowe Brethren albeit that this Malchus the high Priests seruant deserued that not only his eare should be cut off but also that the head the life should be taken from him for he was in a very euill action indeed he was cled with authority but with an euill authoritie if thou hadst the authoritie of all the kings in the world it wil neuer excuse thee before God if thou shouldest get a subscriptiō to do euil against an innocent man the Lord shall not alow thee but His judgmēt shal ouertake thee whether Peter did this of zeale for no doubt he loued his Master exceeding well he would haue had his Master out of his hands yet for all this the Lordes owne wordes testifie that this fact of Peter is to be condemned If ye will examine the zeale it is a very preposterous and vnskilfull zeale the zeale is nothing worth if a man go beyond the boundes of his calling What was Peter but a priuate man this cōpany being sent by the Magistrats superior power Peter ought not
dash themselues on the sworde to deuoure them It is a miserable thing to want the light of the soule so the Iewes saw not with whome they had to doe they had no conscience as Pilate had and therefore beeing through malice and appetite of reuenge incensed against the Lord Iesus blindfolded they regard not what imprecations they vtter for they saw not Hell or els if these Iewes had a light of conscience they did so rashly against Iesus with knowledge which is most likely theÌ„ it followes that they were marueilous malitious as ignorance is hardie so is malitiousnesse more hardie albeit such a man should see yet against the light his malice will make him to runne ouer the bellie of his conscience Yee knowe the voyces of prophane men Ere I were not reuenged of him I had rather be in Hell this commeth of malitiousnesse to get the soule spirit within him satisfied but if thou felt one twitch of Hell thou wouldest recant these wordes for it would cause thee shoute and squeele hiddeously I incline to this judgement that this wicked action is more to be ascribed to malice than ignorance the Iewes and the High Priestes had the word of God and the Prophets whereby they might haue knowne the Messias When I read of the Prophets that speake of induration in the time of Iesus Christ I say it hath come of an hardnesse and induration of heart And when I see the wordes of the Apostles that say O stiffe necked people I thinke that they put their owne fingers in their eyes that they should not see The Lord saue vs from malitiousnesse and namely from such malitiousnesse as is not without knowledge when a man sees and will pull out his eyes Compare the Iewes with Pilate now Pilate sinneth hee kâ—lled himselfe in the end and the Lord made his owne hands to be his burrio No doubt he sinned who can excuse him he sinned malitiously he had a conscience goes against it malitiously But Brethren to speake the trueth it was not so much malice that pushed him forward as great infirmitie and feare for first he feares to be accused of treason against Cesar it was no maruell to such a man to feare who had no God but Cesar â—hen hee saw appearance of great tumult to rise amongst the Iewes What necessitie was laide on them to haue the blood of the innocent So I see nothing in them but malice if it were but in this respect that the sinne of the Iewes weigheth downe the sinne of Pilate and their damnation is a thousand times greater What had this man He had nothing but nature The contrauension of the light of nature will neuer make vp the sinne against the Holy Ghost which gets no mercie but come to them They had the light of nature and the light that commeth from Heauen they had the worde of GOD amongst them they contraueened an heauenly light that came downe from Heauen and was wrought into their heartes by the Spirit Steuen sayes in the 7. Chapter and 51. verse of the Actes of the Apostles Yee haue alwayes resisted the Holy Ghost as did your fathers so doe you that is not a naturall light but a light that came from aboue There were some of these men who sinned malitiously against the Holy Spirit What maruell was it then that they got no grace to repent for of all sinnes the sinne against the Holy Spirit is the most dangerous they that commit this sinne haue no grace to repent therefore no mercy to them the Lord strikes their soules with impenitencie so that soule is euerlastingly hardened and so beeing strucken with impenitencie they got neuer grace to say God bee mercifull to me Seeing then their sinne against Christ was so great seeing it was not so much of ignorance as of malice it was not only against the light of nature but also against the illumination of the Holy Spirit what maruell was it that such a terrible Iudgement ouertooke them as neuer lighted on any nation The Iewes found this innocent blood in experience laide to their charge Ioseph that saw all these thinges with his eyes writeth what heauie vengeance and judgement fell vpon Jerusalem the Iewes for he testifies that there was slaine at the siege of Ierusalem eleuen hundreth thousand beside ninetie thousand that were tane captiues thereafter the towne was lamentably destroyed and sacked So the blood of the innocent neuer left them these y t remaine yet feele the judgement of the blood of the innocent for according as they desired y t His blood should be vpon them their posteritie so the wrath of God came vpon them to the vttermost 1. Thess 2.16 It is a wonder that a Iew should be safe if ye heare of a Iew to be conuerted thinke it to be a great mercie Now to apply this shortly to vs if it were but this terrible example of vengeance which folowed the Iewes it should terrifie to the end of the world all soules to take on the blood of the innocent take on one take on all if thou takest on the blood of one seruant of God thou shalt take on all the innocent blood from Abel to that man whom thou hast slaine Fye vpon foule butchers who are more meete to be butchers dogges than men What care they to wash their handes in innocent blood But I say to thee if euer thou gettest grace it is a wonder fye vpon the butchers of Scotland No if the Lord would waken thy conscience to torment thee present to thee the sight of Him of whose blood thou hast shed it would bee so terrible that it would make thee to curse the time that euer thou did it one day fearefully without comfort it will torment thee when will these bloodie men leaue off y e sheading of innocent blood in this bloodie barbarous nation oâ— all nations it is the most barbarous and bloodie Aboue all things dip not thine hands in the blood of Iesus Christ Thou who sheadest innocent blood is a persecuter of the seruants of Iesus Christ and who resistest the trueth thou wilt say If thou hadst bene in Christs dayes thou wouldst not haue coÌ„sented to His death but thou who sayest so if thou hadst fallen in these dayes thou hadst malitiously bene partaker of the death of Christ hadst put handes in Him thou wantest nothing but time I will tell you who is it that sheds the blood of Iesus Christ takes His blood on them what euer he or she be that will resist this knowne trueth of Iesus Christ and persecute the professours thereof I affirme they are as guiltie of the blood of Christ as the Iewes the High Priests were and that same blood shall bee laide to their charge in the great daye of the Lord Read ye not in the Epistle to the Hebrewes Chap. 6. and 10. of them who haue repined haue begun to cast off that
heauenly power so goe like dogges to their vomite spues out the light they had receiued they are as guiltie of the blood of Christ as Pilate trampe the blood of the Couenant vnder their feete Woe to them that resist the Gospell woe to the apostate Lordes of this Land for thus resisting the light there is no light but this to leade thee to heauen I denounce woe to them if they continue the treasure of wrath and woe shall bee heaped on them they shall be as guiltie as Iudas or Pilate or the Iewes hastie sudden shall be their judgement except the Lord preuent them with repentance they their posteritie shall be cursed vnderly a terrible vengeance Woe to their friends who will joyne with them Separate thee frō them as thou wouldest see saluation Away out of Babylon Yee would thinke this a light worde Let his blood bee vpon our head As they wish the blood of the innocent to light on them so it neuer leaues them nor shall neuer leaue so many of them as repented not the blood of the innocent shall lye vpon their backes euerlastingly This should learne vs to take good heed to our wordes it was but a worde to cast off the God of glorie and to take on a Tyrant They got Caesar to be their King and he spoyled them Take good heede to thy words for thou who vsest against thy selfe imprecations and cursings and wilt say God plague mee Gods vengeance light vpon mee I giue my soule to the Deuill if this or that be not Well hast thou giuen thy soule to the Deuill he shall get it hast thou taken a curse vpon thy selfe thou shalt bee cursed it is a wonder that the earth should not open to swallowe such men The Lord makes these thinges to come to passe nowe and then Hee makes the cursed creature that vses such speaches to bee a terrible example And if thou be a prophane person who wilt say I giue my soule to the Deuill I saye and if the Deuill get thee not then and thou be not thrust into Hell but gettest repentance it is a wonder Such is the judgement of God that oft times He will let no reuersion be except that earnestly thou seeke for grace and mercie the Lord I say shall make that worde which thou sakest to haue no reuersion wilt thou or wilt thou not but like as thy foule mouth spake it so thou shalt bee giuen to the Deuill for there is nothing more effectuall to a mans destruction than the wordes which proceede out of his owne mouth Well Pilate is lying in securitie and hee thinkes himselfe well enough when he hath once disburthened himselfe he sits downe and giues out sentence and absolues a seditious vagabonde He letteth Barabbas loose vnto them Woe to them who will absolue a seditious lowne and a murtherer The next thing is more woefull he begins to giue out the sentence against the innocent he comes on and strikes Him hee scourges Him this is the seconde time and when hee hath done hee giueth Him into the handes of the Jewes to satisfie their wicked appetite As long as thou hast a wakened conscience and so long as it telles thee This is good and this is euill thou wilt not goe so boldly and forwardly in euill Well is that bodie who hath a wakened conscience suppose it terrifie thee and holde thee waking But after it bee once lulled in a sleepe and securitie then thou runnest on as the arrowe doeth out of the bow to a mischife there is nothing to holde thee but thou runnest swiftly to mischiefe Ephes 4.19 After they once lost feeling they ranne out to all wantonnesse commiting all vncleannesse with griedinesse There was neuer any creature so griedy of any thing in the world as men who liue without conscience will be of filthinesse As thou wouldest keepe thy selfe so keepe feeling in thy conscience count it more precious than all thinges in the worlde Nothing can guarde thy soule from Sathan but the approbation of a feeling conscience Thou wilt come out with thy Pearles and with decked cloathing but if thou want this conscience thou art a preye to the Deuill Fy on these men who lye in such a senselesnesse shame and confusion shall light vpon them Was there euer such a dead and senselesse Generation as this It is a token that Hell is ouer-taking them seeing they lye all in such a senselesse securitie Marke notes a word here that would bee considered Chap. 15. vers 15. Pilate did this to gratifie an euill people hee would not displease the Jewes This is the common fashion of Princes to seeke to be populare to seeke the fauour of the people Looke that a Prince seeke not by euill meanes the fauour of the people for he will hang an innocent man and let a murtherer goe free for the fauour of the people thou buyest it too deare with the losse of the fauour of God Woe be vnto the man though he were a King that mischieuously falles abacke from the Trueth and so looses the fauour of God for the fauour of Idolaters But will yee come on yet Got Pilate the fauour of the people No they persecuted him to the death they delated him to the Emperour and hee was banished and for feare of greater shame hee put handes in himselfe and slew himselfe Yea if he were all the kings in the world who seekes to gratifie a wicked people in an euill cause namely in Idolatrie and if the LORD haue not mercy on him that same people shall be his destruction The Lord graunt Kinges and Princes to see that howbeit they haue the fauour of the people by vnlawfull meanes and want the fauour of God that all the fauour of the people that they can haue without Gods fauour is nothing that they may seeke Gods fauour aboue all things And the Lord be mercifull to our King for Christes sake To whom be all Honour and Glory foreuermore AMEN THE XIII LECTVRE OF THE PASSION OF CHRIST MATTH CHAP. XXVII verse 27 Then the Souldiers of the Gouernour tooke IESVS into the common hall and gathered about him the whole bande verse 28 And they stripped him and put about him a skarlet robe verse 29 And platted a crowne of thornes and put it vpon his head and a reede in his right hand and bowed their knees before him and mocked him saying God saue thee King of the Jewes verse 30 And spitted vpon him and tooke a reede and smote him on the head verse 31 Thus when they had mocked him they tooke the robe from him and put his owne rayment on him and led him away to crucifie him verse 32 And as they came out they found a man of Cyrene named Simon him they compelled to beare his Crosse MARC CHAP. XV. verse 16 Then the souldiers led him away into the hall which is the common hall and called together the whole band verse 17 And clad
of His owne goods Howsoeuer they esteemed of Him yet Hee vvas innocent Next they doe Him shame in stripping Him and setting Him naked vpon the Crosse in the sight of all the worlde And last of all they despite Him and contemne Him in taking His garmentes and parting them in His owne presence vvhere He Himselfe might behold it So they did Him vvrong shame and despite But Brethren as in all other circumstances conjoyned with the Passion I looke not so much to men as to the Lord So heere I looke not so much to these executioners in parting of these garments as to that Heauēly Iudge His Father to His justice in this matter for whatsoeuer bee their part and howe vnjust soeuer they bee that Heauenly Father is just and that burthen of our sinne vvhich Iesus Christ tooke vpon Him deserued all this as suretie for vs Hee demerited all this Nowe to examine more narrowly euerie one of these to wit the wrong shame and despite wee shall see howe justly all is done if yee will looke to His Father and first consider the wrong done vnto Him in taking His cloathes Hee was wearied of His garments because Hee was cledde with our sinne Nowe woulde to GOD that wee could feele in mercy this weight of sinne which our Mediator did beare vpon His backe for vs for then wee woulde not runne on so wantonly as wee doe And it telles vs this That a sinner that is not in Iesus Christ vvho hath not put off sinne but yet beares the burthen of sinne hath no right to weare so much as a moste vile garment yea though it were but a bratte of a sacke to hide his shame from the sight of the worlde let bee Golde Siluer or precious rayment and if it shall fall out at any time that hee be reaued and spoyled of his cloathes let him take it to bee of the just judgement of GOD whatsoeuer bee mans part therein And though the Thieues bereaue him yet the GOD of Heauen is just in punishing of him whatsoeuer part man hath in the action Yet it telles vs more for I tell you still that this judgement of Iesus Christ is the image and figure of the latter judgement for such processe as is vsed heere shall bee vsed in the latter judgement Then I saye it telles vs that in that latter daye a reprobate and sinner vvho shall not bee founde in Iesus Christ shall bee depriued and spoyled of all the creatures made for the vse and ornament of man and there shall neuer a one of them bee left him neither shall hee haue so much a foot-breadth of earth or the meanest commoditie in the worlde yea albeit hee were a king let him haue possessions kingdomes and the whole earth now but then there shall not bee any thing in this worlde that hee shall possesse at that daye but shame in the Hell for euermore Where by the contrary they who shall bee founde in Iesus Christ shall not onelie bee cladde with incorruption and glory in Christ but also shall be put in possession of a newe Heauen and newe Earth to reigne with their Head and Lord Iesus Christ for euermore Yee see then what happinesse it is to bee founde in Iesus Christ at that Great daye O the misery of him vvho shall bee founde out of Him Nowe to come to that shame which Hee suffers on the Crosse The Father thorowe His nakednesse heerein also is just Hee vvas cledde on the Crosse with our sinnes It telles vs this that among all the punishmentes of sinne this is one to wit nakednesse to set the body naked in the sight of the worlde Yee reade in Esay 3.17 where the sinfull women are threatned for their pride that the Lord IEHOVAH shall make naked and discouer their secret parts to the world But to speake of the latter day beside all the rest of the punishments of the reprobate the nakednesse of their carcases shal be a punishment they shall rise with foule bodies whereas the Elect shall rise with glorified bodies and the reprobate shall stand vp in the sight of all men Angels with naked bodies that their shame may be seene they shall crie to hide their shame on the mountaines to couer them and on the hilles to fall on them Now last to speake of that despite that Hee suffered They parte His garmentes before Him in despite of Him They goe not to a backside to deale them Looke to Gods dealing heere this is a just thing with God that hee who is a sinner and who in contempt and despite of God hath sinned that he be contemned againe and suffer despite openlie And Christ among all other punishmēts bare this punishment of contempt vpon the Crosse Then if contempt be done vnto thee who art a sinner not in Iesus Christ not cledde with His justice in respect of God it is due justice if thy goods be taken and pulled from thee before thine eyes if thy sonnes bee slaine in despite of thee or thy virgins destored thy selfe looking on take it for the just judgement of God In the latter daye beside all the punishmentes that shall fall vpon a reprobate despite shall be done to them If it were but this that the persons whome they disdained contemned and spitted vpon shall bee glorified in despite of them So to ende this This teaches vs howe good a thing it is to bee in Iesus Christ and howe blessed that bodie shall bee vvho is founde in Him And as for thee who art out of Iesus Christ woe shall be to thee suppose thou were an Emperour Nowe to goe forwarde After the Hang-man and after their despite followes the part of the people vvho gazed on Him they beginne and wagge their heads Dauid foretelles of that in the 22. Psalme vers 7. They had mee in derision and made a mowe and nodde their heads and they said Is this the man who saide hee would destroy the glorious Temple of Hierusalem and builde it after in three dayes Come downe from the Crosse and saue thy selfe They mistooke the LORD for the LORD vnderstood of the Temple of His bodie which after three dayes by His glorious resurrection hee should reedifie and builde vp againe so the opprobrie that they cast vp to Him is this He was wount to say He would cast downe the Temple and builde it vp againe in three dayes But this is a thing impossible and their ground they take from His present infirme estate that inhabilitie He was in on the Crosse So they gather of that Seeing He could not free Himselfe that the other was impossible Before I marke or obserue any thing on this place I shall followe out the scoffing rayling and mocking of others After the people came in the Princes of the people as High Priestes Scribes Pharises Elders and Rulers and they raile on Him saying This man tooke on Him the Name of CHRIST let vs see if He can saue Himselfe As
it is impossible that that body can attaine to glory They thinke him as an out-cast and will scorne his profession They will saye Are these your Christians of all men they are the moste miserable if that be the waye to Heauen I will renounce to goe that way this is rather the waye to goe to Hell This is the voyce of the worlde And the cause is because miserable catiues know not what sinne is which at that time behooued to bee purged by the Crosse for the justice and Majestie of GOD beeing offended required that it shoulde bee so and nowe in vs sinne thorowe manifolde crosses and afflictions must bee mortified Let the vvorlde thinke and speake as it pleases the onely waye whereby thou shalt come to life is suffering and affliction and thou must thinke this that wee must bee racked thorowe Hell ere wee come to Heauen Our redemption is wrought by the Crosse thou shalt not come to Heauen but by the Crosse The ground of all is sinne But alas the world sees it not The word will teach thee that there is no other vvay to come to Heauen but by affliction and it will thee that if thou bee not purged and changed by trouble and affliction thou shalt neuer see Heauen Alas that wee coulde once grone vnder sinne And blessed is the soule that hath a sight of the weight of sinne and vvoe to that soule that hath no sight of sinne To goe forwarde I see in this Thiefe vvho rayles on Christ some speciall thing hee hath a particular of his owne hee is in torment and therefore hee saies Jf thou bee that CHRIST saue thy selfe and vs. Brethren a torment vvhatsoeuer it bee if it bee not the better sanctified it vvill mooue the creature to fall out in blasphemie thou vvilt blaspheme both in heart and mouth and thou vvilt saye that there is no power in GOD to saue thee And the Thiefe in effect saide this There is no power in thee to saue mee I renounce thee as a Sauiour and if thou confesse His power thou wilt denie His mercie and vvilt saye GOD is but a Tyrant And if thou vvilt saye Hee is mercifull bee mercifull to vvhome Hee vvill Hee cannot bee mercifull vnto mee This last distrusting of mercie to thy selfe is a great sinne And that to saye altogether that there is no mercie in GOD it is a plaine blasphemie And last to saye there is no power in GOD it is to denie GOD to bee GOD For howe can Hee bee GOD if Hee vvant power So I thinke that this catiue hath beene a great blasphemer of that Majestie and vvhen I looke on it I see in him the image of the death of the reprobate vvhen they are dying and changing this life The Lord giue vs grace to die well The reprobate shall thinke that in their doing God hath no power to saue them for of all men in the worlde the reprobate is the most Ioath to die for either they shall thinke that God is not mercifull at all or else at least that there is no mercie in Him for them and so the miserable creature will turne his backe on GOD and immediately shall cast himselfe into Hell and damnation Wee reade of Sidrach Mesach and Abednego that they were so farre from this blasphemie that when the Tyrant falles out in blasphemie they meete him and saye Our GOD is Almightie and Hee hath power to deliuer vs if Hee please Neuer come thou to despaire though thou shouldest die tenne thousande deathes but sleepe in His bosome hang on Him and saue His honour and thinke not that which maye derogate His honour and saye Though thou shouldest slaye mee LORD yet will I trust in thee and so die sweetlie resting in His armes Well I see this hath beene a miserable bodie and hath died miserablie blaspheming the God of Glorie and this is euen as the reprobate shall doe at the latter Iudgement And yet when I compare him with the Pharises and Priests I find their blasphemie greater than his Well shall it bee to the Thiefe in respect of them for they had knowledge and hee wanted Who shoulde haue had knowledge but they They had no torment hee had sore torment What neede had they to blaspheme Therefore their condemnation shall bee greater than his And vvhen I compare this blasphemie of the Thiefe with the blasphemie of some men in these dayes vvho when anie crosse falles vpon them without their expectation vvill saye What can GOD doe more vnto mee so in effect denying power to bee in GOD and in IESVS CHRIST I count the blasphemie of these men to bee greater than his vvas For nowe IESVS is in Glorie and the Thiefe saw Him on the Crosse in miserie vvith himselfe If thou now blasphemest Him so it were well done that thy mouth were sowed vp that thou neuer spakest a vvorde Nowe to ende vvith this The LORD giue vs grace that neither in thought nor in vvorde vvee dishonour that MAIESTIE but maye acknowledge His mercie and power towardes vs in IESVS CHRIST To vvhome bee all Honour Glorie Praise Power and Dominion both nowe and euermore Worlde vvithout ende AMEN THE XVII LECTVRE OF THE PASSION OF CHRIST LVKE CHAP. XXIII verse 40 But the other answered and rebuked him saying Fearest thou not GOD seeing thou art in the same condemnation verse 41 We are indeede righteously heere for wee receiue things worthie of that we haue done but this man hath done nothing amisse verse 42 And hee saide vnto Iesus Lord remember me when thou commest into thy Kingdome WEE heard the last day Brethren of all these railings and blasphemies that the Lord Iesus suffered of all rankes and estates of persons whilest Hee hang on the Crosse naked liuing in torment Pilate began fixed on the Crosse an ignominious inscription That Iesus was a Traitor against Caesar and that He suffered death for His treason Then the Hang-men foure in number in despite and in His sight tooke his garmentes and diuided them in foure partes and because his coate had no seame but was wouen thorowout therefore they cast lottes for it who shoulde haue it whole Then comes on the people with their part and raile vpon Him and blaspheme Him saying Nowe if thou bee that Christ come downe and saue thy selfe Then followe the high Priestes the Scribes and the Elders who raile on Him and saye Is this hee who will saue others let see if hee can bee able to saue himselfe Then the men of warre and Gentiles beginne to raile if thou bee the King of the Iewes saue thy selfe and come downe from the Crosse And then one of the Thieues railes out on Him If thou be that Christ saue thy selfe and vs both but nowe so like as thou art the Christ thou art adying as vvell as vvee and art neither able to sâ—ue thy selfe nor vs and therefore thou art not a King Nowe Brethren yee maye perceiue that it was no prayer that
encourage thee it will raise vp thy dead soule Then when the sinner is raised vp to heare gladly then hee comes on to the gladde tidings of saluation Iesus is come into the world for thy sins this Iesus is crucified dead and buried for thy sins and this same Iesus is risen and ascended vp to the Heauen to bee an euerlasting Aduocate for thee What more This same Iesus shall come to judge the world and to take thee with Him one day and to make thee partaker of His glorie This is the vvhole summe of the Gospell The Lord giue vs grace to bee partakers of that joy vvhich the glorious Gospell offers in this IESVS CHRIST To whom vvith the Father and the Holie Spirit bee all Praise and Honour for euermore AMEN THE XXX LECTVRE OF THE RESVRRECTION OF CHRIST MATTH CHAP. XXVIII verse 5 But the Angell answered and saide to the women Feare yee not for I know that yee seeke Jesus who was crucified verse 6 Hee is not heere for hee is risen as he said come see the place where the Lord was layed verse 7 And goe quicklie and tell his Disciples that hee is risen from the dead and beholde hee goeth before you into Galile there shall yee see him loe I haue tolde you MARKE CHAP. XVI verse 6 But hee saide vnto them Bee not so troubled yee seeke Iesus of Nazareth who hath beene crucified hee is risen hee is not heere beholde the place where they put him verse 7 But goe your way and tell his Disciples and Peter that he will goe before you into Galile there shall yee see him as hee said vnto you WE heard the last day Brethrē that there were two companies of women that came out of Hierusalem to the graue of IESVS CHRIST The first companie came foorth in the dawning of the daye before the rising of the Sunne The next companie came foorth somewhat later I thinke about the rising of the Sunne In the first companie vvere Marie Magdalene and Marie the mother of Iames and Salome others vvho are not named These came out of Hierusalem altogether and as they drew neare to the graue they saw the great stone that vvas rolled to the doore of the graue rolled away Mary Magdalene assoone as she sees the stone to bee rolled awaye tarries no longer but supponing it was done by men and that they had stollen away the Lordes bodie by night then in haste shee runnes home and telles PETER and IOHN and shee saies to them They haue stollen awaye the bodie of the Lord and wee know not where they haue layed him But the other women tooke more aduisement than Marie Magdalene for they abode still and when shee was gone home they entered into the graue and they sawe an Angell standing in the graue in the likenesse of a young man clothed with a long white robe sitting at the right side of the graue at which sight they were wonderfullie astonished And this Angell to my judgement was euen that same Angel that rolled awaye the stone from the graue and with His bright looke terrified the Guarde and frighted them lest they should haue troubled the vvomen The women beeing astonished at the sight of the glorious Angell Hee begins to speake to them of the Resurrection and to tell them of these tidinges For the better vnderstanding of the Oration of the Angell wee shall speake of it in these foure partes The first is a voyce of comfort a worde of encouragement Feare not saies the Angell The next hauing encouraged them hee beginnes to preach to them of the Resurrection of Iesus Christ testifying vnto them that the Lord was risen And hee confirmes by one or two arguments that the Lord was risen In the thirde part of his Oration hee giues a commandement to the vvomen to tell the Apostles and namelie Peter that the Lorde was risen and more than that that that same Lorde should goe before them into Galile and there they shoulde see him In the fourth and last part hee concludes this speach and hee saies Beholde I haue tolde you Then after the Oration of the Angell vvee haue the effect that the Oration vvrought in the hearts of the vvomen to vvit they feare and rejoyce exceedinglie and they obey the voyce of the Angell and they runne home with all haste to tell the Apostles that the Lord was risen Nowe to returne to the Oration of the Angell It is short but wonderous pitthie As for the first part of the Oration Feare not Wee spake of it the last daye and there vvee left off therfore now wee proceede to the seconde part to that graue testimonie which the Angell giues to the Resurrection of Christ Before he speakes hee conciliates authoritie to his person Whosoeuer speakes in the name of Christ shoulde haue an authoritie of person The vvordes are these I knowe perfectly that yee seeke Iesus of Nazareth that was crucified sayes the Angell hee askes not Whome seeke ye but hee breakes off the speech and he sayes I know ye seeke Iesus of Nazareth that was crucified and buried and by this knowledge he lets them see that hee was sent of God and knew the purpose of the women ere euer they reueiled it to Him What man is he that knowes the minde of a man except that the Lord giue him knowledge extraordinarily No all the Angels of Heauen will not know my minde except the Lord reueile it No man nor Angell can know the heart and search the secrets thereof but onely GOD that made the heart So he lets them see that he was sent of God that the worde might haue the greater credite for wherefore serues the authoritie of persons but that the worde they speake may haue the greater credite Marke the lesson There is neuer one that the Lord sends to be witnesses in the world of Christ of His crosse and passion of His resurrection of the mercies and graces that passe all vnderstanding flowing from His Passion and Resurrection but either in one measure or other He wil haue them decored with heauenly reuelation with power euen to goe downe to the secret thoughts of mens hearts and to lay them open to them that they may see their owne vile heartes for our heartes are not knowne not to our owne selues vntill wee goe downe and pull off the vaile off them and all to this end that we may see God in that person that speakes and the last end is this that credite may bee giuen to that gracious word and should the word of life passe without credite Paul 1. Cor. 14.24 25. sayes If a Prophet stand vp to prophecie or a Preacher to preach and if an ignorant person come in loadned with sinne and not feeling the burthen alas there are too many of this sort if this person come in with the force of the word he is dejected and he falles downe and glorifies God and hee will say GOD is with that man that speakes
and predictions which are foretolde of Christ are much worth for they haue this vse When thou readest them in that olde Testament they seale vp the worde of the Gospell of the manifestation of Christ in the flesh of His suffering and glorification that that report of olde is fulfilled But before I leaue this I see the Lord will not let His owne forget His vvorde which He hath once tolde them suppose they would forget it yet the Lorde will haue it called to their remembrance These vvomen woulde haue forgotten that which the chiefe Priestes remembred when they sought a guarde of Pilate to watch the sepulchre Sometimes it comes to passe that the godlie remembers not so much as the wicked who heares the worde to their destruction but if thou bee one of His Hee will haue it called to thy memorie but if thou bee none of His Hee vvill not regarde that vvhen thou hearest thou let it goe in at thine one eare and out at the other Great grace they gette vvho are in Him Well is that soule for euer that is in Him A man vvill thinke it a great thing that a king vvill speake vnto him but it is a farre greater thing that the King of Heauen vvill speake to thee There is some proportion betwixt the king and his subject betwixt the king and the begger but there is no proportion betwixt GOD and thee So then this is a great mercie that He will bring that word that thou hast contemned to thy remembrance and ere thou remember it not Hee will send downe an Angell from the Heauen to call it to thy remembrāce We haue not Angels now as these women had then but I say to thee as many true and faithfull Ministers are as like many Angels take away these men that preach the Gospell indeede I grant properly this to call all things spoken to remembrance pertaines to the Holy Spirit Iohn 14.26 thou shalt forget the word of God that is preached and thou shalt grow more blockish than a stocke or a stone and they that will not heare this word He makes them like stones and well were it to thee albeit thou werest a King if thou hearest not this word that thou werest a stone But marke the time when Hee brings it to their remembrance when the Lord is risen this tenour of time is not ay kept but sometimes ere the thing be done He calls it to remembrance for that is a part of our felicitie euer to be holden in memorie of grace Woe to thee that is not holden in memory of it but indeed it is more joyfull to remember after it is done and therefore at that great day when wee shall see all thinges fulfilled which were foretolde our joy shall be perfected I grant that Hope hath joy yet it hath heauinesse joyned with it but sight hath perfect joy without any heauinesse and when wee shall see all these thinges that were foretolde vs vvhen vve shall see that glorious God when vve shall see euery word that euer we read in the Gospell to be fulfilled we shall remember them all with such joy as no tongue can tell Wee glorie here vnder Hope but then our glorie shall bee in sight and vve shall haue it in our hand and as vvee shall rejoyce then we shall also glorifie GOD perfectly all manner of wayes novv vve doe it with great infirmitie but vvhen vve shall see Him vvee shall glorifie Him euerlastingly and this shall be a part of our song Glorie for euer be to that true GOD Hee promised me much and novve I see Hee hath fulfilled it and so vvee see there is neuer one vvord that vvee haue heard but that Holy and true GOD shall bring it to our memorie with such a joy as cannot be spoken This for the first argument nowe followes the second argument The Angell vses to confirme his speech Come hither and see sayes the Angell The LORD is not heere if yee vvill not credite my vvorde beleeue your ovvne eyes and see it is not this a great mercie when thou wilt not beleeue His word the Lord will let thee see the Lord is not contented to let thee heare these glad tythings but He will bring them before thine eyes What meanes these visible Sacraments but to helpe the infirmitie of the weake Faith besides the Sacraments this word of God is not like the vvord of man or of an Oratour like Demosthenes or Cicero or any man in this world No that word in y e gospel in great simplicitie hath a great Majestie shining in it yea it is visible as the Apostle sayes in the first to the Corinthians 2.4 It hath an ocular demonstration and vvhen it speakes to thee of Heauen it will drawe thine eye to Heauen and when it speakes to thee of the Crosse it vvill let thee see Christ crucified and if it speake to thee of His glory it shall let thee see Him in glory and that is it vvhich Paul sayes in the Epistle to the Galathians Chapter 3. verse 1. Hee preaches Christ so to them that he made them see Christ crucified before their eyes Novve I come to the thirde part it containes a commandement that he giues to the vvomen Tithings haue euer some commandement joyned with them and commandement requires euer obedience so when euer thou gettest tithings thou gettest a commandement doe this or thou shalt neuer get part nor portion of the tithings No Brethren a Christian life is not an idle life but practicke if euer thou vvouldest be partaker of these good tithings looke that thou striue to doe that vvhich Hee bids thee Ruane sayes the Angell home this haue I told you Preach ye to the Apostles Goe tell the disciples that He is risen Goe your way hastely to testifie the Resurrection This glorious Resurrection requires an hastie preaching and I saye to you that testimonie that is giuen of Christ requires expedition and therefore if thou aymest to testifie of the Lord doe it hastely the glory Hee gets vvould not be delayed The next part of the direction the Angell giues them is that they tell the Apostles that they goe to Galile because Christ would be before them there The Papistes thinke that they haue gotten a great vantage of this that Peters name was expressed and not the rest This speciall direction that is sent to Peter imports no supremacie but rather if ye consider well that hee was inferiour to them all It importes this plainely that Peter had done a great fault by the threefold deniall of the Lord. Alas in this action he had an euill conscience and if there had not beene a particular direction to Him hee durst not for his life haue come to CHRIST Thinke ye that a man that hath denied GOD dare come to Him except He be preuented No Peter durst not for his life haue looked to the LORD so this is their supremacie that they marke of Peter aboue the rest Now one thing
beleeue There are two sortes of contumacie and stubburnesse in sinne and vnbeliefe the one is conditionall and such vvas the vnbeliefe of Thomas the other sort is absolute vvithout any condition vvhen in no case vpon no cause nor vvarrand vvill beleeue and of this sort vvas the sinne and vnbeliefe of the Priestes and the Pharises for vvhen the souldiers that vvere appointed to keepe and guarde the sepulchre came in to the towne and tolde them that IESVS CHRIST vvas risen out of the graue not only did they not beleeue but also they stroue to keepe themselues in such vnbeliefe and hardnes of heart that in no cace nor condition they vvould suffer themselues to bee reformed so they deteined the vvord of GOD into vnrighteousnesse There is a great difference betweene these two sortes of vnbeliefe The first sort may obtaine mercie Thomas obteined mercie the LORD pardoned his vnbeliefe The other sort verie hardly can obtaine mercie the Priestes and the Pharises found no mercie their vnbeliefe vvas laide to their charge the LORD forgaue them not but as they remained in vnbeliefe so they perished in their infidelitie The LORD saue vs from this cursed sinne of vnbeliefe and infidelitie and namely from this absolute vnbeliefe that in no cace vvill suffer reformation for through processe of time it brings on this sinne against y e Holy Ghost which neuer will be forgiuen neither in this world nor in y e world to come Now last ere I leaue these words of Thomas we may see what is y e grouÌ„d fountaine of this vnbeliefe obstinacie and pride of Thomas the grouÌ„d of all was he leaned too much to his grosse bodily senses to his seeing feeling handling he makes his eyes his hand to be y e ground of his faith Thomas indeede failed not in this that he desired to see y e Lord with his eyes to handle him with his hands for ye heard before how y e Lord by y e sight of the eyes y e feeling of Him with their hands perswaded y e Apostles of the certaintie of His ResurrectioÌ„ Luke 24.39 likewise we see that y e Lord hauing regarde to y e infirmitie of His owne pitying the weaknesse of their faith dayly in y e Sacrament teaches them by y e outward senses as by the seeing tasting handling of y e Elements But herein Thomas sailed that he addicted tied himselfe so to his senses to his sight to his handling that he affirmed professed plainly except he saw him with his eyes handled him with his hands he would neuer beleeue that y e Lord was risen againe from the death notwithstanding of the witnessing of so many so godly so faithfull persons who euery one after another testified of the Lords Resurrection Then marke it Bâ—ethren It is not vnlawfull for a man to desire to see the Lorde euen with his bodily eyes No that desire is lawfull and acceptable to God for all the Sainctes that euer haue beene since the beginning of the world desired to see our LORD face to face Manie Kings and Prophets haue desired to see Him and yet sawe Him not Luke Chapter 10. verses 23.24 Abraham the father of the faithfull desiâ—ed to see Him and olde Simeon who got a reuelation that hee should not depart while he saw the LORD earnestly waited and thirsted for to see Him Luke 2 25. So that it is a lawfull and acceptable thing to desire to see the Lord. But in desiring to see Him we must beware that our faith be not so tied to the outward senses that we refuse altogether to beleeue except wee see the Lorde with our eyes and handle Him with our hands No I say more thou must be so farre from tying thy Faith to the outward senses that thou must not tie it to the very inward feeling of the soule thou must not say except I ay feele I will no wise beleeue for albeit that at all times thou haue not a feeling findest not grace into thy soule albeit thou findest not the Holy Spirite who is the earnest pennie of thy saluation to be presently working within thee and sealing vp thine adoption yet thou art obliged to relie and depend vpon the bare word and naked promise of God and so to seale in thy soule that the Lord is true for he hath made a verie small progresse in Faith that will not trust in GOD and depend vpon His naked worde except ay hee haue some feeling of grace of joy of comfort and of the Holy Ghost The Sainctes of God many times vvhen they had no feeling depended vpon the worde of promise and waited vpon the accomplishment of it Job when he felt not the Lords fauour but conceiued that the Lord was angrie with him he sayes Although thou slayest me yet will I trust in thee Iob 13.15 And Abraham when hee saw none appearance that the Lords promise concerning his seed could be performed yet it is said of him That aboue Hope hee beleeued vnder Hope Rom. 4.18 Likewise Dauid vvhen he vvas in great danger of his enemies and sawe litle appearance of deliuerie still trusted in God and depended vpon His promise for he sayes I will reioyce in God because of His word I trust in God and will not feare what flesh can doe vnto me Psal 56.4 It may be that the Lord exercise thee with the conscience of sinne and with the terrours of His vvrath in such sort that thou findest no sense of grace nor of His fauour yet in this case despare not but by the example of the Sainctes learne to depend vpon the worde and promise of God till thou findest the performance of it to the comfort of thy soule Now to goe forwarde and to end shortly After that the Euangelist hath set downe after this manner as ye haue heard the historie of the incredulitie of Thomas hee comes to another appearing of the Lorde after His Resurrection which is the sixt in number for of fiue wee haue heard alreadie and this appearing seemes chiefly to bee for Thomas cause The time of this appearing is noted It was eight dayes after that is from that day in the which Thomas had plainely professed that hee would neuer beleeue that the Lord was risen except that both hee sawe Him and felt Him and His wounds and it was the eight day likewise after the Lords Resurrection for the former fiue appearings of the Lord whereof we haue alreadie spoken were al vpon the first day in the which the Lord rose from the dead So ye see that Thomas the space of whole eight dayes interueening remained in incredulitie vnbeliefe This example of Thomas le ts vs see what is the disposition of the soule of a man after he hath committed a sinne against the Majestie of God after he hath once sinned he is wrapped vp in a senslesse securitie hee sleepes sound in his sinne there is a vale casten ouer the
faith y t coms by hearing thoÌ„ of that faith y t proceeds of seeing for He sayes to Thomas Because thou hast seene mee thou beleeuest but blessed are these that haue not seene and haue beleeued Joh. 20.29 Marke a manifest difference betwixt y e suffering crucifying of the Lord His Resurrection Ascension When y e Lord was crucified al sort of people beheld Him there were gathered a great multitude not of the Iewes only but also of the GeÌ„tiles out of many natioÌ„s for it was a solemne time the time of y e Passâ—ouer but there were not so many y t beheld His Resurrection nor Ascension for it was His pleasure to manifest Himself after His Resurrection to a small number of His own familiars namely His disciples Apostles likewise it was His pleasure to make choise but of a few of that same sort to be eye-witnesses of His glorious AsceÌ„sion for He wold haue His glory to be made manifest to y e world rather by the preaching of y e Gospel than by the sight of the eyes Of this difference we learne this lesson for our instruction That the shame ignominy of Christ is offred to be seene of all sorts of meÌ„ but His glory is manifested only to a small number euen to those who are saued by His bloode The shame ignominy of Christ in His meÌ„bers is laid to th' eyes of all sorts of men there are none who sees not how vile contemptible the faithfull are vnder the crosse but the glory of the faithfull is seene but of a few eueÌ„ only of those who are ordained to be partakers of that same glory For albeit saies Iohn that now we are the sons of God yet it is not made manifest what we shall be 1. Epist 3.2 And as th'Apostle Paul saies of y â— Iewes Jf they had known the Lord of glory they would not haue crucified him 1. Cor. 2.8 So say we of the wicked of the world If they knew that glory of the children of God they would not so contemne them despise persecute theÌ„ The place y t He leades theÌ„ to is said to be Bethania and Act. 1.12 it is said They returned to JerusaleÌ„ from the mount that is called the mount of Oliues neare vnto which mouÌ„t was Bethania both were neare to Ierusalem about 15. furlonges or a Sabbath dayes journey about 2. miles Ioh. 11.18 The Lord of set purpose chose this place to manifest His glory wherin before He suffred ignominy It was in this place that He wrastled with the feare of death finding the terrours of the wrath of God ceazing on His soule when He said his soule was heauie vnto the death It was in this place that the bande of men of warre came and tooke him It was in this place that they bound him and led him away to that shamefull death of the crosse Therefore in this place the Lord makes a shew of His glory in this same place He addresses Himself to triumph from this same place ascends He to His Heauenly Throne Marke the lesson in a worde The Lord of necessitie must be glorified in that same place where before He was dishonored He must be honoured either in mercy by y e conuersion of a sinner who has despised Him or els by the executing of judgemeÌ„t pouring forth of vengeance vpon th'obstinate stubborne contemners But to goe forward to the coÌ„ference coÌ„munication that was betwixt the Lord His Apostles alittle before He asceÌ„ded to HeaueÌ„ This coÌ„fereÌ„ce is set down Act. 1.6 For after the disciples were come together to the mount of Oliues they asked him Lord wilt thou at this time restore the kingdome of Israel Th' occasion of this their question is not set down here but it is likely that the Lord at this time has bin speaking something of that Heauenly Kingdome that vpon His speach they haue taken occasion to aske this question of th' earthly kingdome In demanding of this question they faile many wayes First they faile in curiosity being too curious as the Lordes answere imports Next they faile in this that as yet they thinke y t He should haue bene an earthly king that His kingdome should bee of this world Thirdly they faile in this that they desired to reign triuÌ„ph before they had foughten sufficiently ended their warfare This might seeme strange that they profited so litle in so long time hauing such faire occasion Their ignorance cannot be excused for by the space of 3. yeeres more they were coÌ„uersant with the Lord hearing Him preach saw Him worke miracles after His resurrectioÌ„ sundry times He appeared to them spake to theÌ„ in this same time they saw in Him a majesty they saw Him clad inuested with HeaueÌ„ly glory yet for all this they are earthly minded and think of nothing but of an earthly kingdome In this example of y e disciples we may perceiue how dull we are by nature vncapable of spirituall HeaueÌ„ly things All th' outward meanes of y e worlde will not profit vs if there be no more albeit we heard al HeaueÌ„ly spirituall things neuer so loÌ„g albeit we saw all things neuer so loÌ„g we will neuer be a haire the better except y t wee be taught of God except our minds be illuminate our hearts be opened by the H. Spirit Therfore when we vse th' outward meanes we should pray coÌ„tinually y t the Lord wold send His H. Spirit to instruct vs inwardly and to joyne His blessing with them Now to come to the Lords answere first He reproues them for their curiosity he said vnto them Jt is not for you to know the times the seasons He giues them a good reason because the Father has put them in his owne power Men in all ages haue bin too curious to inquire the things which belong not vnto them Th'Apostles here began curiously to inquire of the time of the restoring of the kingdome to Israel euer since men haue coÌ„tinued curiously to inquire the times seasons namely the particular time of the Lordes coÌ„ming to judgement But the Lord here snibs represses this curiosity in th'apostles for what had they adoe to search out the things y t the Lord kept secret to Himselfe It is not y e Lords will that men at any time should be curious to inquire the particular times which He keepes close to Himself namely the particular diet period of Christs coÌ„ming to judgement for of that day houre knowes no maÌ„ no not th'Angels which are in heaueÌ„ Mark 13.32 Next in the answere He calles them to remembrance of y t promise which He made to theÌ„ before of y e sending of y e H. Spirit induing them with power froÌ„ an high But saies He yee shall receiue power of the holie Ghost when he shall come on you This putting them in remeÌ„brance