voyces vvere of joye for it appeares well that before the Lord gaue vp the ghost comfort and joye returned to Him againe And I am of this mind that there are none who are Gods owne but before their departure out of this life sooner or later they will get a sense of that joye which they are to passe vnto immediatelie The first voyce of joye was All is ended As though Hee vvoulde saye This wâ—â—ke is done and ended and nowe the ransome of the redemption of man is payed to the least farthing Nowe the last voyce vvas vvhen Hee vvas immediatelie readie to render vp His spirite into the handes of the Father sayes with a feeling of joy in the heart Into thine hands Father J commend my Spirit Now this day we haue to speake by His grace First of His death and the yeelding vp of His Spirit Next of those wonders that fell out immediatly after the Lord had rendered the Spirit and thirdly we haue to speake how the multitude were mooued when they sawe these wonders Novve as concerning His death the words are but few Iohn sayes When Hee had spoken and cried with a loude voyce Hee bowed downe His head and He rendered His Spirit The wordes are to be marked Hee renders His Spirit first as it were Hee tooke His soule in His owne Hande and deliuered it in the handes of the Father desiring Him to keepe it well to the day of His glorious resurrection for Brethren this is the difference betweene the godly vngodly in their death as they differ and are vnlike to other in their life so especially in their death The vngodly cast away the soule and life and cares not where it goes but woe is to them that doe so they will neuer take vp such a life againe when they haue cast it awaye not regarding where it goes to but thinking lightly of it No let no man nor woman cast away this life or dislodge this soule lightly if the soule goe from thee lightly and thou carest not for it better it were for thee neuer to haue had a life a soule or a body But againe Brethren The Lord Iesus as all His lifetime Hee is carefull for the soule that is lodged in an earthly tabernacle so chiefly in the moment when it is to fllit The godly they will not let the soule flit out of the body vntill they know that the hand of the Lord is sweetly loosing the soule to keepe it vntill the day of their glorious resurrection Brethren it would be well marked There is not one of the foure Euangelists Matthew Marke Luke or Iohn but they note very precisely the death of the Lord and the yeelding vp of His Spirit As for the circumstances that fell out in His Passion some will note one thing and leaue another As for example These voyces that He vtters on the Crosse not one of the Euangelists hath them all some hath one and some another But when it comes to the yeelding of the Spirit they all in one harmonie note The Lord gaue vp the Spirit This is a thing not to be passed by nor to be lightly looked on and it lets vs see the death of our Sauiour the separation of His soule from His body is so substantiall and so needfull a thing both to Him to haue suffered and vs to knowe that except the Lord had suffered the death all the crucifying of Him inwardly outwardly all the rest of His suffering had auailed vs nothing the ransome of our sinnes had not bene payed for that was the curse that was laide vpon vs to pull our soule from our bodie and as it was needfull that He should suffer the death for vs so it is needfull to euery one of vs to knowe this that my Sauiour died and His soule was really separated from His body it is needfull that thou haue euermore the Lord Iesus crucified before thee and know that the soule was separated from His blessed body for grace and remission of sinnes is conquered thorow the death of the Mediatour if thou hast not Faith of the death of the Mediatour it is vnpossible that thou canst beleeue that thy soule shall come to Heauen The Apost Heb. 9. hath a notable comparison hee sayes When a man hath made a Testament and his legacie wherein hee leaues such inheritance to any man his Testament can neuer bee sure nor ratified before the man be dead and if he ratifie not the Testament with his death it cannot bee sure for the man in this life may alter the Testament But after that once he die there it stands it cannot be reuoked Euen so sayes the Apostle The Heire of the world Iesus Christ hath made a Testament and such one as neuer man made leauing such goods and heritage to His Saints as neuer man left euen that heauenly Heritage that exceeding Glorie Now sayes the Apostle If the Heire of the World Iesus Christ had not sealed vp His Testament by His blood it had neuer beene sure but His death interueening and closing it then the Testament is sure all the world is not able to alter one jote of it to adde or diminish it Woe be to him that will adde any thing to the Testament of Iesus Christ he is counted a villaine who will adde to a mans Testament Wilt thou adde or diminish any thing at thy pleasure from the Testament of Iesus Christ This Newe Testament is the best Testament that euer was Let Worldlings bee content with the Testaments of their forefathers yet count thou nothing at all except thou get a part of the legacie left in His Testament Woe bee to thee albeit thou get Eaâ—ledomes and Kingdomes and great possessions left to thee by the Testament of thy forefathers if thou gettest not this Testament Well Brethren this Testament can not be ratified but by the blood of the Testator How can I beleeue it except I know that He died and that the soule was as verily separated from the body as euer the soule of man was so when I consider the death of my Sauiour who hath made such a Testament I am so farre from that to bee offended at that shamefull death that the death is the ground of my saluation and that in His death is all my glorie the assurance of my life is in the assurance of His death and His ignominie and shame is my glorie Now thus farre for the death of the Lord Iesus Now come to the consideration of these wonders that fell out immediately as He gaue vp the Ghost The Vaile of the Temple rent asunder from the toppe to the bottome The earth quaked Such things neuer fell out in all the deathes of men in the world No not in the deathes of all the Kings in the world The stones were clouen the graues of the dead did open These are the foure wonders that are noted to haue fallen out immediatly when the Lord gaue vp the Ghost Brethren
BELOVED in CHRIST IESVS vvee haue in hand as yet the Historie of the appearing of Christ after His glorious Resurrection First Hee appeares to MARIE MAGDALENE at the graue Next He appeares to another companie of vvomen as they returned from the graue Thirdlie Hee appeared to two of His Disciples that same daye of His Resurrection as they went from Hierusalem to Emmaus Fourthlie Hee appeared to Simon Peter alone And now last and this is His appearing which vvee haue in hand He appeares to a companie of His Disciples to the eleuen Thomas being excepted with others of the common sort where they were gathered together in the night in a secret place of Ierusalem The last day as God gaue the grace we spake of this conuention of the disciples of His miraculous and sudden comming and standing vp in the middes of them the doore beeing shut Wee heard when Hee stood vp amongst them what He did He salutes them after His olde fashion and sayes Peace be vnto you in such sort that they might haue vnderstood that it was the Lord by the voyce and that salutation wherewith they were acquainted but ye see what effect His presence His voyce and His salutation workes in them In the beginning of this Text which wee haue read when they see Him and heare Him it is said That they are abashed troubled in heart and terrified with Iesus Why Because they thought they had seene a spirit or an Angell in the shape of a man this His presence should haue confirmed and strengthened their Faith which euen they pretended to haue of the Resurrection of Christ but it falles out otherwise This is an hastie change and litle before they are speaking confidently one to another of Him and of His Resurrection These that were conueened at Ierusalem before were speaking of Him and assuring the two disciples that He was risen indeede then the two assuring them that Hee was risen now in an instant they are astonished so abashed and afraide that when they see Him they cannot beleeue that it is He their Faith almost euanisheth A litle before in their minde there was light there was knowledge now in steade of that light comes in blindnesse and dimnesse in the eyes of the minde a litle before there was Faith in the heart and joy in the Resurrection of Christ now there is such infidelitie that they wil not beleeue their owne senses in stead of joy there is trouble this is a sudden change from the better to the worse yee see howe suddenly the soule of man will bee changed now he will beleeue now Faith in an instant will bee turned in infidelitie now he will rejoyce and euen now his joy will bee turned in dolour This is our estate so long as we liue in the world but Brethren it would be marked where begins this change There are two partes in the soule of man there is the minde the eye of the soule that giues light to the soule and to all the partes of it and to the whole man then there is the heart and the affections that should be guided by the minde which is the eye of the soule both are changed in the disciples in an instant but where beginnes the change Not at the heart nor the affections first No but it begins at the minde the minde deceiues it selfe and she beleeues when she sees Christ she sees a Spirit when she sees one thing she supposes shee sees another shee blindes her selfe and when she hath blinded her selfe then followes terrour and all the affections of the heart are troubled by reason of the false imagination of the minde Brethren there is not one of vs but we haue this minde this heart these affections and these mutations Why then should wee not knowe them I marke this to let you see the vanitie of the reason of man the best thing in man is his reason but she is full of vanitie shee that should haue guided all the inferiour powers of the soule she is first out of order It is a miserable Commonwealth where the head is out of order for then it beeing out of order all is misordered commonly it is this minde that puts all the affections out of order and by her vaine imaginations reasonings and toyes she will giue in such terrours in the soule as is wonderfull If there be any power of the soule that hath need to be reformed and renued in IESVS CHRIST I say the wit and minde of man hath most need to be renued and illuminate by the Spirit of IESVS CHRIST And therefore the Apostle exhortes the Ephesians To be renued in the spirit of their minde Ephes Chapter 4 verse 23. Plato was a foole and Aristotle and all the Philosophers who were accounted wonders in the world for their wisdome in naturall things who said the minde of man was perfect and placed reason as a Queene in the soule to guide and holde all the affections in order The Papistes are a litte better than the Philosophers for they ascâ—ibe too much to the minde and reason of man they set themselues to aduance man and to extenuate grace and their wisdome is farre from the wisdome of God The Spirit of God sayes in the Epistle to the Romanes Chapter 8. verse 7. That the wisdome of the flesh is enimitie against God for it is not subject to the Law of God neither can it be But to goe forwarde When they see CHRIST They supposed that Hee had beene a spirit I doubt not but He appeared in some glorious forme they may not abide the sight of Him without great terrour and feare they are blinded with the sight of Him this eye of the bodie subject to mortalitie all is mortall the eye and all is so infirme and weake that it may not abide to see a thing immortall glorious and heauenly All that vve see is mortall the Earth the Heauens are mortall an heauenly spirituall thing the eyes of the bodie cannot behold I say more let be the eyes of the body and this outvvarde sense the eye of the soule that should be clearer in sight than the eye of the body may not abide any immortall and heauenly object so long as we are in this life it may not beholde an heauenly thing I speake by naturaull disposition a man that hath but nature may not looke to God and heauenly things but so soone as these glorious objects are laide before the eye of the minde there goes a great dimnesse ouer it and that exceeding brightnesse blindfoldes it so that it is not able to beholde it The fault of this is not so much in the glorious object as it is in thy soule and if it vvere right heauenly thinges should comfort thee The fault is in the euill disposition of the eye of thy soule it is but a bleered eye like the eye of the body looking to the Sunne growes blinde is worse than of before so is it vvith
the eye of the soule for the eye of our soule is but bleered there vvas neuer such a bleered eye in the body as in the soule the fault then is in the canker and vile disposition of the soule of man This is their change at the sight of Christ they are blinded in minde and troubled in heart What does the Lorde Le ts Hee them be le ts Hee them ly in that blindnesse and terrour No He departs not but trauells to change them ouer againe in mind heart and affection it is the worde of Iesus onely that is able to alter and change the heart of man and that euill disposition and blindnesse which is there when all the affections of the heart are out of order it is the worde of Christ onely that hath povver to change them all the Angells in Heauen and all the men in the Earth vvill not bee able to put thine heart in order if it bee troubled Therefore he or she that hath blind terrours let them resort to the hearing of the word of God I saye to thee if thou disdainest this worde and if thou seekest to this man or seekest to that man or seekest to Angels thou shalt neuer get rest nor reliefe in thy trouble So it is the word of Iesus Christ that must giue light and consolation But what sort of word must this be Must it be a soft a gentle and calme vvord to the eare No vvhen the minde hath blinded it selfe and vvhen the affections are out of order shee must bee tamed the affections are hammered and throwne downe because the pride of the soule reaches vp to Heauen to reason against God 2. Epistle to the Corinthians Chapter 10. verse 4 5. Therefore she must be subdued by sharpe threatning and sad speeches to hammer her downe So the Lord sayes Why are yee troubled Why let yee vaine fantasies arise in your heartes No doubt these words had power to represse and hammer dovvne the misordered vanities in their heartes then the disordered affections must be compelled to bee in order not by faire vvords but by threatning and saying away to your order they must bee beaten and strucken downe Let no man deceiue himselfe thinking that he should alwayes heare soft and gentle words No that vvill neuer make a change in the soule Come to the words Wherefore doe doubts arise in your heartes In the vvordes the Lord lets you see how the minde blindes her selfe when a spirituall object is set before it the vvord Ascending that is vsed lets vs see that first of all a small cogitation enters in and then it growes to a mountaine When she sees an heauenly object God or the word or Christ in the which God or Christ is seene assoone as this heauenly object is laid before the eye of the minde she begins to reason she gets not the blenck so soone but assoone she reasones and the discourse arises vp like a mountaine so that the light of the Spirit shall bee taken out of her eye and shall make such conclusions that shall rise vp and stand like mountaines and blinde her and if shee hath any sight pull it out of her as yee see sometimes when the Sunne vvill be shining bright vvithin a short time a cloude vvill arise from belovv and vvill take away the light of the Sunne Euen so from the reason of man arise doubtes like a foome all thy reason is but stinking foome and it will stand vp like a foule blacke smooke betvvixt thee and God Rom. 1.21 Reade yee not what the Apostle sayes The Gentiles and Philosophers beginning at reason put out the blencke that they had of God and in their wisdome they became madde fooles This day the Papists and their Doctours haue blinded themselues vvith vaine Philosophie and vvith their thornie questions they haue drowned Christ and so obscured Him that Hee could not bee seene to the worlde and they drowne themselues in their ovvne dung Let all men then take this lesson When the vvorde of the LORD is offered to thee Bee not too curious Bevvare of thy learning beware of thy reasoning leane not too much to it that it stand not vp betweene thee and GOD and blinde thee let not cogitations arise When it comes to the Scripture reason Why not but with sobernesse with a soule desirous to learne with prayer with calling on that Spirit No light in that word but by that Spirit of light who dited the Scriptures If thou gettest that Spirit then light shall be offered and giuen to thee but if thou vanishest in thy minde and followest thy wit except thou castest away thy reasoning reade not one worde I forbid thee to reade one worde of the Scriptures lest thou aggreadge thy damnation Now I goe forward When thus way by checking Hee hath beaten downe the imaginations reasonings and cogitations that sublimely rose out of the minde and when by an angrie worde Hee hath beaten downe the affections which were out of order nowe in gentlenesse Hee beginnes to teach and instruct them and He teaches them two things First that He is a bodie Secondly that He is not a Spirit and that He is that same CHRIST that same man that same bodie and none other that before His Passion haunted with them teached them and wrought miracles in their presence Hee teaches them by a familiar argument First by the sight Beholde sayes He mine hands and my feete He holdes vp His handes not His handes onely but also the markes of the wounds of His hands He lets them see His feete and the print of the nailes Next Handle Mee sayes He if ye will not see feele What better argument would yee haue than to feele flesh blood and bones Next Hee prooues that Hee was no Spirit but a man with the body of a man A spirit or an Angell hath not body flesh and bones but so it is I haue them Ergo I am no spirit This is a sensible argument and see how Hee dimittes that glorious body to their eyes and to their hands to bee seene to bee touched that He might make them to beleeue albeit Faith be a spirituall worke in the soule yet it is wrought and confirmed in the soule by the eye by sight by the hand by touching This place lets vs see how damnable is the doctrine of the Papistes who would haue vs to beleeue that in the Supper of IESVS CHRIST there is a locall and bodily presence of CHRISTS body and that the whole bodie is there and that the blood is there drunken by thee and the body is eaten by thee after a bodily manner with the mouth of thy bodie and not sacramentally and spiritually How dare these deceiuers of the world these vile knaues affirme that they eate the body of IESVS CHRIST and puts it in their vile mouthes What reasonable man can be perswaded of it Will they teach me as CHRIST teached His disciples will they let mee see visibly vvith mine eye
soule and body so vvee shall keepe all the naturall povvers and faculties of them Nothing shall bee lost in the Resurrection We shall keepe all but after another manner all these povvers nowe are infirme and weake all are vile vvithout glorie then all shall bee glorified facultie of eating and drinking shall bee glorified and made spirituall Wilt thou then desire meat wilt thou hunger as thou doest now vvill thy stomacke desire meat as it does now No all thy naturall povvers shall be filled vvith GOD. 1. Cor. Chapter 15. verse 28. God shall be all in all Hee shall bee meate and drinke and all thinges to thee In the 21. Chapter of the Reuelation and the 22. verse Hee shall bee the Temple Thou shalt not neede to goe to the Church Thy God shall be a Temple Thou shalt not neede Sunne nor Moone or a lanterne or a candle Thy God shall be all in all to thee So long as we are here we hunger we thirst we haue this meat and that meat and we must haue the Sunne by day and the Moone by night and a candle all this necessitie importes an imperfection Eatest thou drinkest thou all is an argument of imperfection and albeit God filles thee in a part GOD beginnes to fill thee in this world and thou wilt feele His sweetnesse yet He giues vs heere in this life but a litle taste GOD is not all in all to vs and therefore so long as vvee are heere we must eat and drinke but after that once GOD shall fully possesse vs and replenish our soules when vve shall see our Lord againe vve shall neuer hunger nor thirst there shall neuer be want againe there shall be fulnesse not of perishing joy but a fulnesse of such glory as no tongue can expresse and all the povvers of thy soule shall be replenished with an vnspeakable pleasure the vvorlde knovves not vvhat this meanes and vvhen it is spoken to them they thinke it vanitie To enter heere curiously about this meat and to dispute What became of this meat vvhether it vvas digested and turned to nutriture and vvhether it vvas auoided againe I thinke it needlesse But to speake it in a vvorde It vvas an easie matter to the LORD IESVS CHRIST vvho made all of nothing vvho made thee of nothing vvho made thy meate and drinke of nothing vvho made that piece of fish of nothing and vvho made that honey combe of nothing to turne it into nothing againe without a concoction or digesting in the stomacke Novve to goe forvvarde to the second part of the Text and to come to His svveet Sermon No question He deliuered it at great length but Luke hath summed it shortely Heere IESVS CHRIST preaches after His glorious Resurrection yee heard many of His preachinges before His suffering in Iohn heare this now after His Resurrection The first thing Hee does He informes His Disciples of a necessitie It behooued Christ to die it behooued Him to rise againe after His buriall the third day there is a necessitie Hee prooues this What euer thing sayes Hee vvas vvritten of mee in Moyses first in the Prophets next and in the Psalmes last all behooued to bee accomplished euery jote of it of necessitie vvould the LORDE say must bee accomplished Heauen and Earth must passe avvay ere one jote of that vvhich is spoken of Mee passe avvay but all must be fulfilled To touch this Hee takes vp all the vvhole Olde Testament into three partes First the bookes of Moses Secondly the Prophetes Thirdly the Psalmes of Dauid Commonly wee vvill heare the Olde Testament diuided in two partes First the bookes of Moses Next the Prophetes novve He makes the Psalmes the third In the Psalmes vve haue continuall prophecies of CHRIST yet I thinke this is the principall cause of it because the Psalmes are songs vvhich Dauid sung vnto GOD and thereafter put in vvrite and this is the chiefe purpose of the Psalmes It is true that in the Psalmes there are Prophecies contained concerning CHRIST and therefore the Psalmes vvere before rekoned vvith the Prophecies and Dauid counted amongst the Prophets Luke Chapter 24. verse 15. Yet the chiefe purpose of the Psalmes is to sing vnto the LORD and then hee prophecies hee standes as a viue and expresse type of CHRIST wherein he differs from other Prophets vvho in their prophecying vvere no types of CHRIST But to returne What euer thing sayes CHRIST is written of Mee it behooued that to bee accomplished But so it is all these thinges haue beene vvritten and foretolde of Mee my suffering and my Resurrection Moses the Prophets and Dauid haue foretolde them Ergo of necessitie I behooued to suffer and to rise againe the third daye Yee see then vvhat Hee is doing Hee is binding the Faith of His Disciples to beleeue of Him that Hee vvas risen vrging them vvith such a necessitie that they could not escape It is not so easie a thing as the vvorlde thinkes it to beleeve Aske at a vvanton companion if Hee beleeues He vvill answere Why beleeue I not vvhen in the meane time His ovvne mouth nor His heart hath no more smell of Faith than the thing Hee touched neuer and yet the blasphemous knaue vvill say He hath Faith but to get Faith of all things thou shalt finde that it is the moste hard and difficill thing and ere euer thou beleeuest thou shalt be straitted The soule shall be so forced and constrained to beleeue that thou canst not say othervvise Well Brethren vvee haue done vvith it and vvee haue made shipvvracke of saluation if vve beleeue not this Gospell and this Historie of the death and Resurrection of IESVS CHRIST Beleeuest thou not that IESVS CHRIST hath died and hath risen againe for thee thou shalt neuer see Iesus to to thy comfort But ere euer thou or I beleeue that this is true that is written of CHRISTS suffering and His glorification ere euer thou beleeuest the Historie of the New Testament of the Passion and rising againe of Christ done and ended thou must be perswaded there is a necessitie that all these thinges that are spoken in the Olde Testament behooued to be done if then thou wouldest knovve the necessitie of these thinges cast thine eyes to the Olde Testament and cast it ouer Beginne at Moyses and then come to the Prophets and lastly to the Psalmes of Dauid Reade the Old Testament and that write shall shewe thee such a necessitie of these things that more possible had it bene that the world should haue vanished away than that these thinges should not haue come to passe and then vvhen yee take the New Testament and sees these things which are foretolde to bee accomplished yee will not beleeue with how great joy the heart will rest vpon Iesus and it will saye I vvill beleeue this that Christ hath suffered and is risen for mee then thy pleasure vvill be to turne ouer the Olde and Newe Testament that thy Faith may be the more
thou wilt and as long as thou wilt neuer shalt thou get any other true miracle from God except only this miraculous and wonderfull effect that the Gospell workes in bringing foorth in our heartes this true and justifying Faith in renewing vs and in beginning that life eternall in our soules for the faithfull finde by experience that this Gospell of Christ is the power of God vnto saluation to them that beleeue If thou be not content with this marueilous effect but wilt goe on to seeke outwaâ—d signes and miracles thou declarest plainely to the worlde that thou neuer didst finde this powerfull effect of the Gospell into thy soule and if thou findest not this powerfull effect to bee wrought into thy soule by the preaching of the word and by the miracles that were wrought by the Lord Iesus and His Apostles thou wilt neuer beleeue albeit thou sawest ten thousand new miracles wrought before thine eyes Now we tolde you before that both the worde and doctrine and likewise the miracles were written by the speciall will direction of Christ but there is a difference betweene their writting for all the doctrine of Christ that is necessarie to life and saluation in substance not so much as a sentence excepted is set downe in write the Holy Spirit He omitted nothing But all the miracles that the Lord wrought are not set downe in write for it was necessarie for our Faith that y e substance of the whole doctrine should be set down in write but it was not necessary for our Faith that all y e miracles which He wrought should be writteÌ„ Our Faith required the one but our Faith required not the other for the Lord in writting and registrating of His word and miracles had not respect vnto the curiositie of vaine man which is vnsatiable and can neuer be satisfied but Hee had regarde to the Faith and Saluation of man and therefore Hee set downe these things in write which were sufficient and necessarie for Faith and Saluation Our Faith and Saluation was the rule and measure of the Lords reuelation and not the curiositie of vaine man Now if all things are written that are necessarie to life and Saluation then thou who is not content with these thinges but seekest other thinges and claimes vnto vnwritten verities which are the fantasies of mens braine and cry for new miracles What can any man thinke that that thou art doing but seeking something aboue and beyond eternall Life and Saluation thou seekest but fantasies that thine owne head conceiteth Indeede vaine Papist if thine vnderstanding were capable and if thy faith were able to comprehend all these thinges all the doctrine and miracles that are written in the Olde and New Testament thou wouldest haue some shew of reason to require more to clame to vnwritten verities and to desire moe miracles and I would the more willingly giue thee leaue to require them But seeing such is the weaknesse and infirmitie of thy Faith and vnderstanding that thou art not able to comprehend these same things that are written which farre surpasses the capacitie and vnderstanding of man why shouldest thou miserable wretch deuise other thinges to thy selfe Why goest thou about to clout and clamp to the word of God which so long as we liue in this worlde we are not able fully to attaine to the dreames and fantasies which thou hast forged in thine owne braine Now to end shortly The Euangelist in setting downe the ende wherefore these miracles were left in write which is that we might beleeue in Christ and get life through Him lets vs see what are the things that chiefly we ought to beleeue of Christ These things sayes he are written that yee might beleeue that Christ is that Sonne of God These wordes comprehend summarily the substance of all these things that are necessarie to be beleeued of Iesus we must beleeue in Iesus euen that Iesus who was borne of the Virgine Marie who walked in Iudea and was conuersant among the Jewes And what must we beleeue of Him These words tell vs we must beleeue two thinges of Him First that Hee is That Christ Next that Hee is That Sonne of God The first respecteth His office the next respecteth His person By reason of His office Hee is called That Christ because He is annointed of God the Father to bee our King Priest and Prophet for these three sortes of persons Kings Priestes and Prophets vsed to bee annointed in the Olde Testament In respect of His person wee must beleeue that He is That Sonne of God for as Christ is GOD and the Sonne of GOD properly Hee is a person euen the second person of the Trinitie The nature of man that Hee assumed makes not vp a part of His person but was only assumed to the diuine person and was so straitly conjoyned and vnited to the person of the Sonne that whole Christ GOD and man is called but one person Now looke what benefit we receiue by beleeuing these things of Iesus He sayes In beleuing we haue life through His Name How comes this that Faith in Iesus we get life First we flie as it were mount aboue while wee come vnto CHRIST and take holde of Him For where the Carioun is thither will the Eagles resort Next when wee haue honoured Him so that wee count nothing of our selues while we rest in Him by Faith then through our Faith as a conduit He conuoyes life into our soules and that not an euanishing life but Eternall life and this life is the life of God So this life thâ—t we liue here by Faith flowes first from the Sonne of God and from Iesus as He is God then it comes to vs from the Sonne of God as He is Christ and annointed our King Priest and Prophet for first as He was annointed to be our Priest by His death and sacrifice vpon the Crosse Hee merited life vnto vs thereafter as Hee was annointed to be our King and Prophet Hee applies powerfully and effectually vnto vs the benefites which as our Priest Hee merited vnto vs by His death for as He is our Prophet He applies them to vs by His teaching as He is our King He appliets them to vs by working powerfully and effectually into vs by His Spirit Now we see what we ought to beleeue of Iesus what gaine we receiue by this Faith the gaine is very great but the meanes to come by it lyes not in our hands wee are not able by our owne free will or by the strength of Nature to beleeue flesh and blood cannot teach vs this Faith for as it is true which Paul sayes No man can say that Iesus is the Lord but by the Holy Ghost 1. Cor. Chapter 12. verse 3. So none can beleeue that Iesus is that Christ and that Sonne of GOD but by the same Holy Ghost as the LORDE Himselfe tolde Peter after that Hee had confessed that Hee was the CHRIST the Sonne of the
deepe perswasion of thine heart thou speakest like a Parrat thou prophanest that Holy word and knowest not what thou speakest Now all the Apostles are away yet their testimonie remaines this is that blessed Gospell that wee haue this day yet the Lord leaues not the world destitute of witnesses who haue liuelie voyces who will preach like the Apostles indeede their record should bee beleeued if thou beleeuedst neuer a preaching I say thou hast no Faith thou shalt neuer see Heauen Indeede we are not Apostles but sinfull men yet if thou beleeuest vs not thou shalt die as well as they who would not beleeue the Apostles I bid no man nor woman beleeue vs simply but only so farre as our record agrees vvith the recorde of the Apostles We may not compare with the Apostles we haue not seene Him we haue not heard Him as they did they had a greater measure of perswasion of Faith and of feeling than any Preacher hath nowe yet the Lord hath giuen His measure to euery one therefore we desire not that yee should beleeue vs simply to beleeue euery thing that we say as the Pope and that soule crue will bid you beleeue all that they affirme No if he were the best Minister that euer preached beleeue his recorde if it agree not with the writting of the Apostles They haue set downe the ground and they who teach any other thing but that which is written by the Apostles or els that follow on their writes by a necessarie consequence I pronounce a vengeance and a curse shall be on them Woe to deceiuers who poyson soules dayly by their vengeance and poyson Now to come to the last heade Iohn layes downe the ende wherefore His thighes were not broken and by piercing of His side These thinges were set downe that the Scripture might bee fulfilled and he cites two testimonies The first is out of the twelfth Chapter of Exodus Not one bone of Him shall be broken The next is out of the twelfth Chapter of Zacharie They shall see Him whome they haue pierced Some will maruell that it is said oft times in the Gospell this was done that the Scripture might be fulfilled Some would thinke that this had bene but a light cause that the thighes of Christ and the bones were not broken Wherefore That the Scripture might be fulfilled the side was pierced that the Scripture might be fulfilled Men would count this but light but wilt thou count that light that the word of the Lord might be fulfilled Thinkest thou it a light thing that that thing that the Lord spake long time before should come to passe and the LORD should be glorified in His Trueth Thinkest thou it a light thing that the Lord should bee found a lyer No ere He be a lyer and ere a jote or title that Hee hath spoken should passe away vnfâ—lfilled it is better that Heauen and Earth men and Angels and all the creatures should vanish to nothing The Lord speakes none idle talke as man will doe but what thing so euer that Hee speakes Hee speakes it of set purpose to the glorie of God and to the well of His Church and therefore it is very requisite both for His owne glorie and for the well of His Church that His word be accomplished Would to God we could consider how highly we sould regarde the glory of God in beleeuing of His promises of mercie and His threatnings of Iustice Well the end of these thinges was that GOD should be glorified in the trueth of His word There is nothing the Lord seekes more than to be knowne in the trueth of His worde and therefore looke what He will doe to bee knowne to be true in His promise rather than His promise be not performed Hee will inuert the course of nature the thing that the Lord hath once spoken it shall be performed albeit all the world should say the contrarie It is said Numb 23.19 God is not as man that He should lie neither as the sonne of man that Hee should repent hath Hee said it and shall Hee not doe it and hath Hee spoken and shall Hee not accomplish it Men may lie but God cannot lie ere Hee bring not about the thing that Hee hath spoken Hee will mixe the Heauen and the Earth together He will bring things about against all the meanes in the worlde not onely by and aboue nature but also contrarie and against nature As Hee brought the promise made to Abraham to passe Nature can be no impediment to the LORD albeit a creature can doe nothing against Nature Looke then what a Faith wee should haue Wee should beleeue His promise albeit it were neuer so vnpossible to Nature Thou must not only glorifie God when thou seest His promise come to passe but also thou must also glorifie Him by depending and hanging on His worde ere euer thou see it accomplished It is an easie thing when thou seest the Lordes promise come to passe to say Glorified bee GOD in the trueth of His promise but except thou glorifie Him by Faith in His worde ere euer thou see the promise effectuate thou doest nothing worthie of praise beleeâ—e His word let neuer death nor life nor power in Heauen or iâ— Earth or the Deuils separate thee from that Faith in His worde No I say further thou must so glorifie God by Faith in His word that albeit thou savvest all things threaten the contrarie yet notwâ—thstanding thou feelest in thine heart that God is true this was a fined and purified Faith Such was the Faith of Abraham who aboue hope beleeued vnder hope that hee should haue a seede not considering the deadnesse of his owne bodie nor the deadnesse of Saraes vvombe hee beleeued in despite of nature and all ordinarie meanes and therefore worthilie hee is called The Father of the Faithfull Then wouldest thou haue such a faith as the Lord commendes beleeue in His promise though all the thinges in the worlde shoulde threaten the contrarie Hath Hee promised to thee Heauen and Life and albeit thou sawe nothing but Hell and Death yet beleeue Him for there is nothing more contrarie to Life than Death And yet albeit thine owne heart woulde make opposition and saye vnto thee It cannot bee that euer thou canst get Life and Heauen for what seest thou but Death and Hell Yet thou wouldest glorifie God by beleeuing His promise in despight of Hell and Death Notwithstanding thou seest the Deuill man Death and Hell threatning that thou shalt not get life yet beleeue the Lordes promise And if in this case thou beleeuest thou hast a fined faith fined and made more precious than Golde in the fornace And except thou bee tried by such temptations thou knowest not what faith meanes Faith must bee tried by temptations by troubles and afflictions Our Christians woulde passe thorowe the worlde with ease and rest they will beleeue but howe In peace and rest they cannot abide to
suppose thou beleeuedst not at the first and conceiuedst it not yet vvhen thou art at the brinke of desparation that shall holde thee aboue thou gettest further information Nowe goe to the rest Wee haue hearde this preaching of Cleopas to the passenger as he supposed Yee see he was carefull to teach Him and no question all that hee knew of Christ he tolde it Learne this lesson at Cleopas All that knowledge which thou hast of Christ tell it to another and if thou haue little tell it to him that hath nothing and it may be thou shalt get further information as Cleopas did for the stranger instructed him in all thinges Nowe CHRIST speakes and Hee sayes to him not letting him know that He was Christ O fooles Hee that Christ calles a foole is a foole indeede And if Hee call thee a foole thou art one And then Hee sayes Slowe of heart to beleeue concerning Christ the Messias Before I come to the words behold the clemencie mercie of the Lord These two men were rauing like fooles or as men in a feuer suppose they were His Disciples they vtter a plaine distrust and yet the Lord castes them not off Hee saw a little sparke in them Hee sawe a sponke of faith and Hee goes not to put it out So that it is true that is spoken of Him Esay Chap. 42. Hee neuer brake the bruised reede nor yet put out the smoaking slaxe but helde it in and quickened the sponkes thereof where hee founde it till it came to a perfection No Hee vvill neuer cast thee awaye for a little faith but Hee vvill entertaine it and of a sponke Hee vvill make a fire Yet to come to the wordes Hee sayes Fooles madde men vvithout anie minde And then Hee calles them dull hearted There are two thinges in man A minde to see and a vvill to embrace that which he seees As for their minde they vvere bereaued of mind as for their will they haue not a vvill nor an heart to embrace it So marke what misbeliefe is Alas it leaues not one part of the whole all the povvers of the soule are vitiate by misbeliefe Faith goes thorow all the powers of the soule it first stands in an illumination and sight of those things that concernes thy saluation it decernes of thinges heauenly and then goes downe to the heart and makes it to embrace IESVS CHRIST and His benefites euen these heauenly things that thou canst not see with the eyes of the bodie Infidelitie by the contrarie beginnes and blindes the minde of the infidell that hee sees not nor cannot see nor discerne of things heauenly and spirituall Albeit thou canst neuer discerne so vvell of policie as the Heathen could yet in heauenly things thou art but madde and out of their minds Christ would call thee vvood and madde Looke hovv Paul calles all the Philosophers 1. Rom. In a worde hee calles them fooles and then infidelitie goes from the minde and filles the heart and makes the heart astonied if thou be an Infidell thou art dull and senselesse thou mayest lay holde on the worlde but if thou gettest no better thou shalt die in thy dulnesse and senslessenesse So wouldest thou knowe whether thou art quicke or not and of a good conceiuing Trie not thy selfe by earthly things and say not I vnderstand the writing of this man or that man but if thou wouldest know whether thou werest not dull senslesse or not looke if thou seest any thing in Heauen and heauenly things and then thou art not dull and senslesse but if thou feelest not heauenly thinges albeit thou werest a King goe thy way thou art but a dull and senslesse creature the Asse or the Dogge is better than thou there the stile Hee giues them wood men and madde men without a minde These men that can compasse these thinges in the worlde thinke themselues quicke but I saye to thee in the Name of this IESVS if thou knowest not CHRIST and heauenly thinges thou art but a dull and senslesse man and seest not nor vnderstandest no more than an Asse Marke euery word that He speakes whilst He calles them slow to beleeue all that the Prophets had spoken He castes the Prophets in their teeth He calles them slow to beleeue not this thing or that thing not this man or that man but that which the Prophets had spoken It is euill not to beleeue any that speakes the trueth but it is worse not to beleeue a Prophet Any man that is sent or called of God if thou beleeuest Him not that same calling of the man augments thy judgement looke to it If ye beleeue not a man that is called that calling of his shall augment thy judgement Then Hee sayes Beleeue yee not the thinges that they haue spoken to you hearest thou many thinges and is this vvorde oft beaten in thine eares and hearest thou this daye the morne and other morne and yet wilt thou not beleeue the more heauie is thy judgement the more thou hearest if thou purposest not to beleeue the greater is thy judgement I giue thee my counsell if thou purposest not to beleeue heare not a preaching for all the preachings that thou hast heard shal aggrauate thy judgment a thousand times heauier shall thy judgement be better that thou hadst heard neuer a preaching except thou purpose to beleeue Marke this He vses a sharp forme of rebuke before He teach them He telles them not vvhat Hee vvas Hee makes as though Hee vvere a stranger and yet He calles them fooles and slovve to beleeue Take heede to this yee that vvill not suffer your selues to bee called foolish and vvill not suffer your heart to be launced but ay vvouldest haue good vvordes and that vvill not heare your selues to be called fooles there is the vvay to grace there is the order of teaching and hearing and if thou teachest call a foole foole albeit hee weâ—e a King call him madde or els thou vvilt beguile him call a slow hearted bodie foolish that is the only vvay to come to light and knovvledge Thou that vvouldest preach must doe this and thou that art an hearer First thou must get a sense of thy miserie and that thou art but foolish as euer thou vvouldest see Christ striue to get a sight of the blindnesse of thy soule and the hardnesse of thine heart and if thou seest thy blindnesse and miserie then thy desire will be vvakened and thou vvouldest giue ten thousand Kingdomes to be out of that damnable estate Now I shall bee short When Hâ—e hath begunne thus roughly vvith them and hath prepared their heartes to heare then Hee beginnes to teach Why should I call thee a foole and an hard hearted bodie except it be to teach thee So Hee beginnes and teaches them a faire preaching and no doubt Hee made a large discourse but heere it is summarilie gathered vp Hee layes downe His proposition It behooued him to suffer and to enter into
see Christ that hee woulde not care for death nor for the graue to see Him Howbeit they cannot beleeue yet they haue joye and their soules are rauished with admiration Faith is not so much in a rauished and carried heart as in a setâ—ed soule A faithfull heart is the moste setled heart in the worlde If there bee vanitie in the heart faith is so solide that it will presse out vanitie Faith is a solide thing in a setled heart A faithfull man is a setled man and a man without faith is as an emptie vessell and as a bagge of winde his joye is light and proceedes onely from the swarfe of the soule But after once faith bee setled there will bee solide joy that comes in with pleasure and searches the least corner of the heart a joye vnspeakeable and glorious begunne heere which will haue none ende till wee see Christ So this their joye goes not farre enough downe in their heartes for they are rauished with joye but had not solide faith When I marke this place I see in it what shall be the estate of the godlie when they shall meete with their LORD The first sight shall rauishe them so that they shall wonder that euer there coulde haue beene such a glorie Wilt thou but suspende thy judgement for a while thou shalt see that which thou neuer sawest and that which thou neuer heardest tell of and that which neuer coulde enter into thine heart When thou shalt see this thou shalt fall into an admiration Then after once thou knowest Him then after the admiration shall follow a solide faith a solide joye and a setled apprehension of thinges spirituall and that not for a time but for euermore Nowe it lastes not scarcelie is it present when it euanishes But after the full sight shall followe the solide joye that neuer shall haue ende As by the contrarie This shall bee the estate of the reprobate The first sight and sense of that wrath that shall ceaze vpon them so fearcelie as neuer before they coulde haue suspected shall astonishe confounde and dammishe them Thou knewest neuer what measure of wrath is hidden vp in the treasure of GOD. Thou who art a reprobate till thou feelest it there shall come such a terrour vpon thee that it shall cause all the haires of thine head stande ouer ende and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an astonishment as Christ suffered in the Garden a little before Hee was taken Then shall followe on them that anguishe and fearefull dreadfulnesse pressing them when they haue beene astonished at the sight and sense of vvrath vvhich is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich vvas the LORDES seconde perturbation vvhich is a more setled feeling of vvrath and more constant apprehension of dolour sorrowe and anguishe for euermore in the Helles And it shall bee so vveightie vvhen they are shotte into Hell that it shall presse the sappe out of them The LORDE saue vs from it and giue vs grace to bee founde in CHRIST that wee maye bee saued from that vvrath vvhich is to come in Him To vvhome vvith the Father and the Holie Spirite bee all Praise Honour and Glorie for euermore Amen THE XLII LECTVRE OF THE RESVRRECTION OF CHRIST LVKE CHAP. XXIIII verse 41 Hee saide vnto them Haue yee heere anie meate verse 42 And they gaue him a piece of a broyled fish and of an honie combe verse 43 And hee tooke it and did eate before them verse 44 And hee saide vnto them These are the wordes which I spake vnto you while I was yet with you that all must bee fulfilled which are written of mee in the Lawe of Moses and in the Prophets and in the Psalmes verse 45 Then opened hee their vnderstanding that they might vnderstand the Scriptures verse 46 And saide vnto them Thus it is written and thus it behooued Christ to suffer and to rise againe from the dead the thirde day WEe continue as yet beloued Brethren in the History of the appearing of Christ after His glorious Resurrection His fift appearing was to the eleueÌ„ who were so called after the defection of Iudas and the others The common ranke of His Disciples conuened together in the night in a secret plâ—ce of Hierusalem and while they are sitting together hauing their conferences one with another each one perswading certifying another of the Resurrection of the Lord in the meane time the doore being shut the LORD on a suddaintie comes in ere they wist and Hee standes in the middes of them standing in the middes of them He wishes His peace to them and He sayes Peace be vnto you they seeing Him and supposing Hee had bene a Spirit or an Angell in the likenesse of a man they were abashed and astonished The Lord aftherwards settles them with a litle sharpe rebuke Hee beginnes to shew vnto them that He was no spirit but a very body and that same very man called Iesus vvho before His Passion vvas conuersant with them that same man that suffered and therefore He holdes out His handes and His feete which were both marked with the print of His wounds on the Crosse See sayes He feele sayes He looke if I be not that same man which suffered a Spirit hath not flesh and blood as I haue Ergo I am no Spirit When He had in this manner led them by the very sense to know Him by the eye to beholde Him by the eare to heare His familiar voyce salutation by the hand to handle Him What effect followed Yet sayes the Scripture they beleeued not and they could not beleeue for exceeding joy wherewith they were rauished for admiration and wondering they could not beleeue for a piece of time Faith dwelles in a setled heart and if there be any vanitie and any emptinesse in the heart Faith will presse out the vanitie and will fill vp that emptinesse in the heart and the faithfull man is the most solide and settled thing in the world and hee who is the vnfaithfull man is a vaine hearted man his heart is blowne vp with vanitie albeit he had all the naturall wit in the world Now the joy that Faith brings with it is not an admiration and rauishing of the heart but it is a solide joy a solide apprehension of spiritual things in the heart so the heartes of the disciples at the first sight became rauished in admiration the vaile of their heartes were not touched with joy they had not that settled joy that they had afterward Nowe to come to the Text that wee haue read In it first the Lord yet continues in assuring them that it was He He striueth on with their infidelitie then when He hath shewed them visibly the action of a body in eating in their sight then He comes to a sweete Sermon wherein Hee instructes them in two points first that all things that befell to Him as His Passion and Resurrection behooued to haue befallen to Him secondly againe
be ministred by preaching thou who contemnest this preaching I denounce to thee thou shalt neuer taste of that Spirit thou vvho vvilt stand vp and saye I haue the Spirit and then contemnest the Ministerie I say thou liest albeit thou vverest the Emperour of the vvorld Now to goe forwarde there is a great necessitie of preaching But take heede to this preaching He describes this preaching by sundrie circumstances First it must bee in some name and in some authoritie a man that standes vp and preaches to the people hee must preach to the people in some name an Herauld vvill stande vp at the market crosse and make his proclamation it must bee in some name for if hee stande vp and proclame in his owne name he is but a knaue deserues to be hanged So vvhosoeuer stands vp to preach looke that hee preach neuer a vvorde in his owne name CHRIST sayes there must be preaching in my Name Looke that all preaching be in the Name of Iesus Christ Nowe vvhat is the name of CHRIST The Name of CHRIST is His power O that passing power His authoritie What power Euen that power that Hee speakes of in the last Chapter of Matthew All power in Heauen and Earth is Mine Then in the second Chapter to the Philippians and the ninth verse Wherefore GOD also hath highly exalted Him and giuen Him a Name aboue euery name He is exalted in a wonderfull sublimenesse O that high sublimenesse that the Lord hath receiued Hee hath gotten a Name aboue all names and a power aboue all powers and none shall haue such a power then he sets out this power All knees must bowe at the Name of IESVS all powers must bow to that power and all knees must bee folded before it bowe thy knee before that power or els thou shalt be thrust in Hell all knees shall be bowed before that Tribunall that Name vvill cause all the Deuils in Hell bow and stoupe It is written in the 4. Chapter of the Actes There is none other Name vnder Heauen able to saue men but the Name of Iesus Christ thou shalt neuer see life but by this power and this Name Marke it No life I vvill tell againe No saluation to man or vvoman in the vvorld but by the Name of Iesus and His power and therefore how great shall the power of this His Name as yee may well see by the word vvhich sets it out euen the Gospell The Euangel that speakes of the Name of Iesus Paul calles it to the Romanes Chapter 1. verse 16. The power of God vnto saluation Speake of Caesar and this Kingdome or that Kingdome will it be powerfull vnto life Will all the speaking of all the creatures in the world bee powerfull vnto life Speake of the Crosse of CHRIST what seemes to bee more base yet it is the power of God and the vvisdome of God vnto saluation So the power must be wonderfull when a word will haue such a power that it will saue a soule The LORD when Hee was in the worlde Hee preached in His owne Name and the Iewes marked that He preached with authoritie and Hee sayes Amen Amen I say vnto you That is in mine owne Name As for all other teachers all their preaching must be in the Name and authoritie of Iesus and not in a creatures name When a man hath this LORD in His eye without regard of himselfe when hee goes to set out that Name ye will not beleeue how the LORD will be with him and how He will make his authoritie to be seene But by the contrarie if a man haue no sinceritie and haue not the authoritie and Name of IESVS before him but seeke himselfe in his preaching hee will haue no spirit no grace none authoritie his language will be vnsauourie his preaching will be of litle value Paul because He preached Christ and Him crucified therefore sayes Hee that his preaching was with euidencie and demonstration of the Spirit on the other part because the Corinthian Doctours had themselues not Christ before their eyes therefore hee sayes that they preached with ostentation and humane eloquence all their preaching was but winde The Philosophers of old spake much of matters of vertue but because they neuer spake one worde in the Name of Christ therefore all their speaking was but babling neither were they changed themselues nor yet changed they others they might teach men to bee Hypocrites and to couer their vices but they could not bee instruments of Regeneration because they spake not in that powerfull Name of Iesus Christ I put the Papists in this same rancke that vvill speake in the Popes name I say all their doctrine and their speaking of saluation is more in the name of man nor in the Name of Iesus Christe and therefore it may well worke errour and hypocrisie in thee but no saluation thou mayest well thinke that thou hast something but in effect thou hast nothing Then we see of necessitie there must be preaching but whereof must this preaching be The LORD sayes it behooued that preaching bee in my Name Of repentance and remission of sinnes There is the summe of the Gospell Would yee knowe the effect of all preaching The whole Gospell is summed vp in those two Heades Repentance and Remission of sinnes It is not my purpose to insist largely in these pointes but I shall speake of them shortly Repentance is none other thing but a preparation to the soule Whereto To receiue grace to receiue remission of sinnes saluation and life euerlasting It is but a making straight the wayes of the Lord who is comming with grace and mercie to the soule This Repentance is wrought partly by the Law and partly by the Gospell The Law sayes Cursed be he that continueth not in all which is written in the booke of the Law to doe them and because the conscience of all flesh accuses them as guiltie of the transgression of the Lawe therefore there arises in the soule horrours and terrours vnspeakable Then the Gospell comes in to comfort the casten downe soule and it sayes Whosoeuer beleeues in Iesus he shall be saued for this is the summe of the Gospell When the soule heares this it conceiues an vnspeakable sorrowe and sadnesse for the offending of so mercifull and louing a Father and this the Apostle calles a godly sorrow 2. Cor. Chapter 7. verses 9. and 10. Now it is this godly sorrow properly which workes repentance and turnes the heart to God that before was farre away from Him The other sorrow that is by the Lawe properly is not the cause of repentance but it prepares the heart thereunto Therefore seeing this godly sorrowe turnes the heart to God of necessitie it must be accompanied with faith for without Faith there is no conuersion to God The preaching of Iohn Baptist telles vs how necessarie the doctrine of the Gospell is to worke repentance for He sayes Repent for the Kingdome of God is at hande
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
he came to himselfe bethought himselfe for it is a wonder to see howe soone the soule of the most obstinate and indured man will be turned when it pleases the Lord to be effectuall in it by His presence The rest of the Apostles beleeued not so soone as they sawe the Lord heard His voyce albeit their incredulitie was not so great as was the incredulitie of Thomas yet when it pleased the Lord to open their eyes and to illuminate their vnderstanding they beleeued And Thomas vvho by many degrees surpassed all the rest in incredulitie after that once he saw the Lord and heard Him incontinently he beleeued and gaue a notable confession of Him Then marke it Brethren Faith dependes not on our selues on the strength of our nature on the free wil of man or vpon such such disposition of the soule but it dependes vpon the free mercie and good pleasure of God It is not in him that willeth nor in him that runneth but in GOD that sheweth mercie Rom. Chapter 9. verse 16. Therefore when wee see any beliefe in CHRIST let vs euer giue the praise thereof to GOD and not to the man as if it were of his naturall strength power and inclination But let vs consider this confession of Thomas and the grounds vvhereupon it arises he sayes Thou art my LORD and my GOD. This confession that hee giues of the LORD proceedes from a cleare light whereby his minde was suddenly illuminated and that by the powerfull and effectuall presence of the LORD his minde was first illuminated to see CHRIST to be the LORD as He is man for CHRIST as Hee is man is LORD ouer all thereafter to see Christ as He is GOD for by the vaile of the flesh and of the nature of man Hee is led in and gets accesse to see the fulnesse of the Godhead dwelling in Him bodily Next this confession proceedes frō the apprehension of the heart whereby it felt the Lord and tooke holde of Him for as that cleare light shined in his minde so also the heart of Thomas was opened to embrace the Lord and to draw Him in to himselfe and therefore hee calles Him not simply Lord but my Lord he stiles Him not simply God but my God For no question this plaine and cleare confession testifies that there was a cleare illumination in the minde and a full perswasion in the heart of Thomas of that which he confessed If wee compare Thomas with the rest of the Apostles wee will finde that as he surpassed them farre in vnbeliefe so he surpasses them farre in beleeuing and confessing of the LORD for such a confession hath not beene hitherto vttered by any of the Disciples so that in this example we may see verified that common saying The last shall be first and the first shall be last The rest of the Apostles were before Thomas in Faith they beleeued before him but nowe Thomas by a suddaine change runnes out before them hee hath a clearer sight and a greater measure of Faith than they had The rest of the Apostles had the Holy Spirit giuen them and that strengthened their Faith but Thomas who then was absent after that once hee see and heare the Lord he findes such a cleare and marueilous light in his soule that hee vtters a more glorious and notable confession than any of the rest had done before And this likewise teaches vs to ascribe the praise of all the benefites and graces that is in man to the grace and mercie of GOD who distributes to euery man according to the good pleasure of His will that which Hee thinkes meete for as was said before It is not in him that runneth nor in him that willeth but in God that sheweth mercie This sudden change and notable confession which Thomas giues of the LORD teaches vs yet further that there was some sponkes of grace and of spirituall desire left into the soule of Thomas to see the LORD and to enjoy His presence for except there had bene some piece of desire to haue seene Him how could hee vpon a suddaintie haue embraced Him so willingly and joyfully as one long desired and looked for For the wordes of Thomas importe first that hee had great sorrowe and sadnesse in His soule because as hee thought hee had lost the LORD Next that hee had a desire to finde Him and to see Him againe And thirdly that hee had an exceeding great joy when he found Him and by his expectation saw Him and enjoyed His presence This serues for thy comfort who hast gotten a measure of grace albeit the corruptions and infirmities of the flesh striue to drowne and smoother and suffocate it yet neuer shall it altogether be abolished and extinguished but at last it shall wrestle out and preuaile and ouercome the corruption Now to come forward to the LORDES replie to Thomas Hee answeres him Thomas because thou hast seene thou beleeuest blessed are they which haue not seene and haue beleeued Hee sayes not because thou hast touched Mee but because thou hast seene Me. So in my judgement Thomas touched not the Lord but contented himselfe with the seeing of the LORD and hearing of His voyce Hee acknowledges the Faith of Thomas but Hee extetenuates it in comparison of others Hee praises not Thomas for His Faith because hee tied his faith to his senses Hee beleeued because hee sawe Him but Hee praises and commends the Faith of others who no counting of the outwarde sense should beleeue in Him albeit they saw Him not Albeit Hee acknowledges the Faith of Thomas Hee calles him not blessed for it but Hee pronounces them to be blessed who haue not seene Him and yet doe beleeue These wordes of the LORD to Thomas le ts vs see that the case and condition of them who beleeue without seeing is nothing worse nor inferiour to the case and condition of them who haue not seene the LORD and vpon sight haue beleeued We this day who haue not seene the LORD face to face but only haue heard His worde and beleeue are nothing inferiour to them who sawe Him and beleeued and namely to Thomas who would not beleeue except he saw the LORD and if there were no more to assure thee who hast not seene the LORD IESVS and yet beleeuest that thou art blessed this joy that thou shalt finde in the middes of thy greatest sorrow and affliction might be a sufficient argument to perswade thee for Peter sayes The Godly in the middes of their affliction beleeuing in Christ whome they haue not seene reioyce with a ioy vnspeakable and glorious 1. Pet. Chapter 1. verse 8. Indeede in this life the blessed estate of them who beleeue in Christ is neither clearly seene by others neither is it throughly felt by themselues for it is not seene what wee shall be and heere only haue wee the first fruites of the Spirite and a foretasting of these things that shall bee reueiled but in that
Prophetes and Apostles vvhich containe exactly the doctrine of Christ necessarie to saluation Nowe let vs consider in order the promises vvhich the Lord joynes vvith this commission that He giues to His Apostles the first two are set downe in Marke the third in Matthew the first promise is of euerlasting life and saluation to all that beleeue by their Ministerie and are baptized by them Hee that shall beleeue and be baptized shall be saued This promise of life and saluation that Hee subjoynes to the preaching and baptizing of the Apostles was no doubt to mooue and allure men vpon the consideration of so faire and great benefiâ—es that they should receiue them the more willingly to beleeue in the Lord Iesus With this promise to them that beleeue He joynes a denunciation of judgement against all those who would not beleeue by their Ministerie He denounces eternall death and damnation against them Hee that will not beleeue sayes Hee shall be condemned So that as on the one part He promises a faire reward to mooue men to beleeue so on the other part Hee threatens a fearfull judgement against them that beleeue not but despises the Apostles doctrine to make men to abhorre and detest that abhominable sinne of infidelitie Vpon this promise of reward and threatning of judgement first we learne this lesson The Ministerie of the Gospell is euer effectuall and powerfull in men either one way or other for seeing this Ministerie of the Gospell which from the Apostles dayes continues and shall continue to the ende of the world is grounded vpon that incomprehensible power that filles both heauen and earth howe is it possible but it must bee mightie and powerfull It must be powerfull either to life and saluation or els to death and damnation to life to them that beleeue to death to them that beleeue not Therefore Paul sayes that alwayes they triumphed and were victorious in Christ and that they were a fauour to God both in them that are saued and in them who perish In them who are saued they vvere the sauour of life vnto life but in them who perish they were the sauour of death vnto death 2. Cor. 2.14 The Apostle in these wordes le ts vs see that the preaching of the Gospell is euer powerfull and effectuall in all sorts of men Alas men count too lightly yea despise contemne and scorne this preaching as if it were a matter of none effect and the worde of man and not of God but take heede how thou hearest the Gospell for thou shalt finde it to be the most powerfull thing that euer was and if it bee not powerfull to worke life and saluation it shall worke death and damnation in thee Next we learne out of these wordes that Faith Righteousnesse Saluation and all spirituall graces are so tied and bound to this Ministerie of the Gospell that whosoeuer submits himselfe to this Ministerie and conformes himselfe to the Gospell hee shall attaine to Faith Righteousnesse Life and Saluation and by the contrarie whosoeuer contemnes this Ministerie hee shall neuer get any spirituall grace no Faith no Righteousnesse no Life no Saluation but by this Gospell But yee will say We should not tie nor binde the grace of God to those externall things Wee should not restraine Gods working to the outward Ministerie Indeede I grant the grace of GOD is not so tied to these ordinarie meanes and outward helpes which are dayly vsed in the Church but that yee may worke without them and that ye may worke immediatly by His owne Spirit in whome and when He pleases but it is as true that whosoeuer contemnes those outwarde ordinarie meanes which the LORD hath ordained to bee vsed he shall be depriued of all spirituall grace of Faith of Righteousnesse of Saluation For Faith sayes Paul is by hearing and hearing by the worde of God preached Rom. Chapter 10. verse 17. Many foolish men with-draw themselues from the outwarde Ministerie from the meanes of grace and are exercised in pastime in drinking in harlotrie and yet they will say they will come to Heauen as soone as the best of them but they deceiue themselues for if thou contemnest these outwarde meanes which the LORD hath ordained thou shalt neuer get no grace the gates of Heauen shall be closed on thee thy portion shall bee with the Deuill and His Angels Thirdly we may marke out of this promise an excellent and worthie effect of Faith to wit Saluation and eternall life for Hee sayes Hee that beleeueth shall be saued But we may not thinke that this effect proceedes from the force power worthinesse and merites of Faith No but this effect of life and Saluation proceedes only from the vertue power and merite of Christ which the soule apprehendes for this Life and Saluation stayes and abides so plenteously and in such abundance in Christ that as soone as wee put out the hand of Faith and takes holde of Him so soone will we finde that life of CHRIST conueyed into our soules His life is made ours by Faith In Christ there dwelles such a marueilous and glorious light that when wee approach to Him by Faith by the beames of His brightnesse He shines in our hearts that we may get the light of the knowledge of the glorie of God in the face of Iesus 2. Cor. Chapter 4. verse 6. By Faith His light is made ours in Christ there is such a wonderfull and incomprehensible glorie that as soone as with open face with the eye of Faith we beholde Him in the mirrour of the Gospell as soone are we transformed in the same Image from glorie to glorie 2 Cor. 3.18 by Faith His glorie is made ours when wee shall see Him face to face wheÌ„ Faith shall be turned into sight He shall perfect our glorie Hee shall change our vile bodies that they may bee fashioned like vnto his glorious bodie according to the working whereby hee is able to subdue all things to himselfe Philip. chap. 3. vers 21. Seeing then so excellent and worthie are th'effectes of faith wee ought both carefullie to vse th' ordinarie meanes vvhereby faith is vvrought and also pray earnestlie that the Lord vvould giue a blessing to them and by them vvorke faith in our heartes that so vvee may enjoye all these graces and benefites Fourthlie vvee see in this promise of life and saluation that the Lord joynes Baptisme with faith in Christ For sayes Hee hee that shall beleeue and bee baptized shall bee saued Wee may not vnderstand this so as if Baptisme vvere eyther simplie a cause or an halfe cause of saluation No it has no respect of a cause in the saluation of man but it is joyned to Faith as a signe and an outwarde marke to testifie and beare vvitnesse of the cause to wit Faith in Iesus Christ and in such sorte it must followe vpon Faith and bee conjoyned vvith it that hee vvho beleeues vvould vvishe to bee baptized it is not possible that
behoued to be in a greater humility w t greater reuereÌ„ce w t greater feruency thaÌ„ euer it was before Indeed they worshipped Him before knowing Him to be the Messias but their knowledge was but very mean sober but now they see know perfectly that He is the Lord of glory the glorious judge of the world therefore the worshipping of Him at this time behoued to be in greater reuereÌ„ce with greater perswasion boldnes than euer it was before The sight of that glorious majesty makes euer the creature in reuereÌ„ce to worship God the greater sight the greater reuerence The faithfull while they liue here in th' earth because by th' eye of faith in the mirrour of the Gospel they see the glory of the Lord therfore in humility they worship His majesty but because they see Him not clearly as He is but darkly and obscurely therfore their worshipping here is not like that worshipping y t shal be when they shal see Him face to face for when we shal see him as he is we shal worship Him with greater reuerence confideÌ„ce boldnes liberty than euer we did before for then vve shall be made like vnto Him that is vve shall bee made conformable to the image of His glory and vve shall shake off all this mortality corruption vvherewith th'Apostles vvere clad at this time vvheÌ„ they worshipped Him ascending to HeaueÌ„ So that that vvorshipping adoring of the Lord which the faithful shal giue Him in that great day wheÌ„ He desceÌ„ds from the HeaueÌ„s to judge the world shall surpasse exceedingly by many degrees that worship which the Apostleâ— gaue Him wheÌ„ they saw Him asceÌ„d into HeaueÌ„ for theÌ„ there shal be nothing to hinder them Now in the meane time while the Lord is ascending to Heauen as they worship Him so likewise they followe Him vvith their eyes and looked stedfastly toward heauen vvhere they saw Him ascending vvhich testifies plainly that their hearts were lifted vp to the Heauens together vvith Christ as Christ ascended so their hearts ascended vvere lifted vp to Heauen by the power veâ—tue of that same Ascention glorie of Christ in vvhome they beleeued for they that beleeue in Christ and are conjoyned to Him by faith of necessity must by that bâ—nd of faith be lifted vp together vvith Him to the Heauens for that soule that is linked to Him by faith caÌ„not be seuered from Him but it must follow Him vvhersoeuer He goes Mark this lesson wheÌ„ y e heart is lifted vp to Heauen it vvill lift y e eye of y e bodie to Heauen also y e sight sense of y e Ascension of Christ liftes vp the heart to Heauen for where there is in y e heart a sense feeling of y e power of Christs AscensioÌ„ of necessity both the soule th' eyes of the body must be lifted vp to Heauen And this lifting vp of th' eyes of the body proceeding froÌ„ the lifting vp of y e heart to Heauen this lifting vp of y e heart proceeding froÌ„ y e feeling of y e power of th'AsceÌ„sioÌ„ of Iesus which now y e faithfull find is a sure argumeÌ„t vndoubted warraÌ„â— to y e faithful y t one day th' eye y e heart y e soule y e body yea y e whole man shal be lifted vp to heaueÌ„ both soule body in y t great day wheÌ„ y e Lord appeares to judgemeÌ„t shal enjoy His glorious preseÌ„ce therfore y e godly haue great cause continually to be waiting looking for y t glorious apppearing of Christ happy art thou who art euer waiting for it for at y t glorious appearing thou shâ—lt be partaker of glory w t him to whoÌ„ with y e Father H. Spirit be all praise honor glory Amen THE LVI LECTVRE OF THE ASCENSION OF CHRIST MARKE CHAP. XVI verse 20 And they went foorth and preached euerie where And the Lord wrought with them and confirmed the word with signes that followed Amen LVKE CHAP. XXIIII verse 52 And they Worshipped him returned to HierusaleÌ„ with great ioye verse 53 And were continuallie in the Temple praising and lauding GOD Amen ACTS CHAP. I. verse 10 And while they looked stedfastly toward heauen as hee went beholde two men stood by them in white apparell verse 11 Which also said Yee men of Galile why stand yee gazing into heauen This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen verse 12 Then returned they vnto Hierusalem from the mount that is called the mount of Oliues which is neare to Hierusalem beeing from it a Sabbath dayes journey verse 13 And when they were come in they went vp into an vpper chamber where abode both Peter and Iames and Iohn and Andrew Philip and Thomas Bartlemew and Matthew James the sonne of Alpheus and Simon Zelotes and Iudas Iames brother verse 14 These all continued with one accord in prayer and supplications with the women and Marie the mother of Iesus and with his brethren THE last day welbeloued BrethreÌ„ in Christ we entred into the history of Christs ascension to heauen We heard of the circuÌ„staÌ„ces of it The Lord led them out to Bethania to the mount of Oliues from the which place He asceÌ„ded vnto heaueÌ„ we heard of the coÌ„muning y t was betwixt Christ his disciples who asked of him Lord wilt thou at this time restore the kingdome to Jsrael The Lord reproues this their curiosity It is not for you to know the times the seasons which the Father has put in his owne power And then he tels what they ought to doe First they shuld be mindfull of the promise of y e H. Spirit Next they shuld look to their own calling to beare witnesse of him to the world Wee heard how before his Ascension he blessed them we heard of the manner of his Ascension it was very sensible and visible He went a little space from them and was taken vp and receiued in a cloude hee was taken out of their sight and carried vp to heauen This was done the â—oth th'Apostle themselues might be perswaded and also with greater boldnesse assurance perswade others of His Ascension We heard that wheÌ„ He was taken out of their sight He was placed at the right hand of God and exalted to that sublimitie of glory that all the creatures in heauen and earth are subdued to him And last wee hearde what was the behauiour of th'Apostles In the meane time they worshipped him and looked stedfastly to â—he heauens This day by Gods grace wee shall follow out put an end to this history In the words which wee haue read we wil sâ—e what falles out While the disciples are looking vp to the heauens two Angels are sent to them by Christ who partly reproues them and partlie comforts them We will see likewise what the disciples doe after this They
from the hope of the glorious returning of the Lord Iesus againe to Iudge the world There is nothing that furnishes such joy to the faithfull soule as this hope does Indeed it is true the Lord giues vs other grounds of consolation while we are heere namely He giues vs His Spirit to counsel guide vs through al the difficulties of our pilgrimage the joy that the faithfull finde in His presence is very great He giues vs Faith also to coÌ„fort vs whereby in some measure presently we feele the presence of Christ His spirituall graces in our soules but except with y e Spirit Faith we had a hope y t the Lord Iesus should returne againe in His own time in glory we could not haue solide joy consolatioÌ„ for if in this life only we hoped in Christ had no hope y t He would returne againe in glory raise our mortall bodies froÌ„ y e dead theÌ„ as y e Apostle saies of all men we were most miserable 1. Cor. 15.19 why shuld not y e hope of this returning coÌ„fort our soules make them to rejoyce for at His returning we look hope for y e glorifying of these our bodies for eternall life Paul sayes That froÌ„ the heauens we look for the Sauiour euen the Lord Iesus who shall change our vile body that it may be fashioned like vnto His glorious body Philip. 3.20.21 And when it shal be made manifest we shal be made like Him for we shall see Him as He is 1 Joh. 3.2 Yea we haue greater cause of joy comfort of the hope of His returning againe thaÌ„ all y e Apostles had of y e sight of His ascending to heauen in their preseÌ„ce for y e ascension of y e Lord albeit it was very glorious coÌ„fortable to theÌ„ yet it chaÌ„ged not their bodies nor made theÌ„ like His glorious body but His glorious returning again froÌ„ the heauens shall change both their bodies our vile corruptible bodies and make them conformable to His glorious body Now happie is y e man who earnestly lookes waits for the blessed glorious coÌ„ming againe of the Lord to judgement for y t hope shall comfort vphold him in all his troubles distresses Now come to y t disciples part we haue suÌ„dry things expressed what they doe y e first is after y e Angels reproued them for their standing gazing to y e heauens it is said They returned to Jerusalem with great ioy They take well with the reproofe they stay no longer gazing there but according to y e Lords directioÌ„ they go to Jerusalem to waite for y t Spirit which He promised to them they obey y e Lords coÌ„mandemeÌ„t they obey with great joy But what made them so to rejoyce This joy proceeded partly from y e sight of His glorious ascensioÌ„ into heaueÌ„ which they saw with their eyes partly froÌ„ y t which they heard by y e Angels of His glorious returning descending again out of y e heauens yet all this which both they saw heard would not haue wroght so great a joy in theÌ„ except y e Lord Iesus who was sitting in y e heauens at y e right hand of y e Father had bin effectuall in them had powerfully wroght this joy in their soules for this joy that y e holy Spirit works in y e hearts of y e Lords Elect is a sure argumeÌ„t infallible demoÌ„stratioÌ„ y t y e Lord Iesus is reigning in y e heaueÌ„s for the Kingdome of God is righteousnes ioy peace in the holy Ghâ—st Rom. 14.17 Now if ye will coÌ„pare this joy which at this time they had with all the joy y t euer they had before yea euen when y e Lord Iesus was walking with them in the flesh they enjoyed His bodily presence ye shal find y t this joy surpassed by many degrees all their preceeding joy whereby we may learne this lesson that neither y e bodily presence of y e Lord Iesus augments or perfectes y e joy of y e soule neither His bodily abseÌ„ce stayes or hinders any wise y t joy but y t all this joy which y e faithfull find proceedes from the effectual preseÌ„ce powerful operatioÌ„ of y e holy Spirit in the soule The grosse carnal Papists think they caÌ„not haue mater of rejoycing except in y e Lords Supper they haue y e body of Christ bodily locally present that is except y t with y e mouth of the body they eat deuoure swallow vp the very body flesh of Iesus Christ except that after that same manner they drinke His blood but vaine Papist thou deceiuest thy selfe for neither does the bodily presence furnish joy neither does the bodily abseÌ„ce hinder joy but all true joy that the soule finds proceedes from the effectuall presence operatioÌ„ of the Spirit Yet to speak something further of this purpose It would be narrowly considered what could be the cause ground of this joy of the Disciples for if we looke to it by the outward appearance they had litle matter or cause of rejoycing at this time when the Lord is gone froÌ„ them Indeede when the Lord Iesus was with them when He led them out into Bethania any man might thinke they had matter of rejoycing to follow such a gracious guide but now when He hath left the earth ascended to heauen left them behind Him what matter could they haue of so great joy in their returning to Jerusalem I answere notwithstanding they wanted now the bodily presence of Christ yet they wanted not matter of great joy for in stead of His bodily presence the Lord gaue them Faith Hope Faith apprehending taking holde of the Lord Iesus sitting in the heauens in glorie at the right hand of the Father Hope waiting constantly for His blessed glorious returning againe in the appointed time to Iudgement This Faith Hope that the Lord giues vs in this pilgrimage recompenses sufficiently the bodily absence of the Lord Iesus from vs if wee haue Faith Hope we haue euermore matter of rejoycing where Faith Hope is they bring euer with them patience joy euen in the mids of all afflictioÌ„s The Apostle Paul declares this by his own experience For the Gospels sake sayes he I suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that hee is able to keepe that which I haue coÌ„mitted to him against that day 2. Tim. 1.12 There he lets vs see what made him to bee so patient vnder afflictions to wit the sense of the power of Christ which hee founde in his soule by faith by the which power hee was perswaded that Christ was able to keepe in the heauens that life which hee had committed vnto him and the hope that hee had of His glorious returning in that great day wherin the Lord should render
finde them all most clearly manifested in the person of Iesus Christ Now wouldst thou know that in him thou shalt find all things that the soule of man stands in neede of can require What can the soule of man require Desirest thou honour If thou beleeuest in him he shall grant thee that power prerogatiue that thou shalt be the Sonne of God Ioh. 1.12 Desirest thou riches He was made poore that thou through his pouertie mightest be made rich 2. Cor. 8.9 not with transitorie and corruptible riches but with riches and treasures incorruptible permanent desirest thou food meat drinke to thy soule He is that bread of life he is that water of life desirest thou wisdome sanctification and redemption Christ is all these vnto thee 1. Cor. 1.29 Ioh. 8.12 Desirest thou light He is the light of the world Ioh. 8.12 Desirest thou life He is thy life Col. 3.4 What euer he suffered it was for thee for by his stripes we are healed Esai 53.5 He was burthened with shame that he might redeeme thee from shame and cloth thee with glory he was taken and bound to set thee at libertie who was bound with Sathan and sinne he was mocked and was dumbe before the earthly Iudge that thou whose mouth before was closed through the guilt of sinne before God might haue boldnesse peartnesse in thy prayers supplications he suffered-anguish and griefe that thou mightst finde comfort ioy he dranke the gall that thou mightst drinke of a sweet and ioyfull cuppe he was naked that thou mightst be clothed and if thou wilt goe through all the points of his suffering and apply them to thy broken and casten downe soule thou shalt finde that euery one of them shall furnish comfort vnto thee yea if thou be a true penitent sinner beleeuest in him thou shalt find all these miracles to be wrought and performed in thy soule which euer the Lord in the dayes of his humiliy wrought on the body of any thou shalt finde life to thy dead soule eyes to thy blind soule eares to thy deafe soule limbes to thy lame soule a new tongue to thy dumbe soule c. Therefore as we should take pleasure delite in reading the whole parts of the Scripture for it is all by diuine inspiration is profitable to teach to cōuince to correct to instruct in righteousnes 2. Tim. 3.16 so chiefly that part which cōtaines the historie of the passion resurrection of Christ for of all there is none more profitable none more necessarie none more easie to be vnderstood by the simple none more easie to be kept in memorie none more forcible to mooue the affections either to admire the incomprehensible and infinite loue of God toward sinners or the fiercenes of his wrath for sinne or the seueritie of his iustice in seeking such exact satisfactiō or to moue to detest abhorre sin which made the Sonne of God to be made so vnworthily alwayes handled at last to be so shamefully crucified or to reioyce for these incomprehensible benefits that Christ hath acquired to vs our effectuall calling frō the kingdome of darknes to his marueilous light our iustification in pacifying the wrath of God in satisfying for sinne in absoluing vs from guiltines in dying that we might liue in bringing peace ioy to the conscience c. our sanctificatiō whereby we are repaired to his owne Image Nothing serues more for the mortificatiō nor when we consider how Christ hang vpon the Crosse for sin nothing will moue vs more effectually to cōforme our selues to him as an ensample in his humility patience obediēce loue finally in offering our selues to him as he offered himselfe for vs nor when by faith we beholde Christ on the Crosse crucified for vs. Now this history of the death resurrectiō of Christ haue many worthy men learnedly cōfortably handled exponed with great painfulnes no lesse cōmendatiō amōgst the rest that reuerent faithful man of God M. Robert Rollocke of blessed memory for his learned iudicious expositiō thereof for his manifold other graces which God vouchsafed on him deserues with the first to be cōmēnded for God in him as in a vine ensample gaue vs a shew of such qualities cōditiōs as are required to be in a Bishop of Iesus Christ 1. Tim. 3. In him learning godlines stroue together knowledge consciēce art nature a professiō an answerable conuersatiō he was faithfull painfull in his calling his calling did he decore with an holy harmlesse life for betweene these two there was such an harmony cōsent that in reading his writtings any man might see the maner of his life in seeing his life he might also therein read his writtings for his life spake what his pen wrote his person was a patterne of his writtē precepts he was neuer idle but euer doing the office of a Minister of Iesus either did he read meditate pray comfort preach or write no trauell did he refuse that he might glorifie God who sent him enlarge the kingdome of Iesus Christ acquire miserable soules from misery to felicity from darknes to light from death to life that so at last he might finish his course with ioy that was his meat his drink the delite pleasure of his soule Great graces did the Lord bestow vpō him excellēt knowledge great humility feruēt zeale charitable interpreting of all mēs doings compassiō toward all sorts of sinners Who in cōceiuing was more quick in iudgmēt more solide in memory more stedfast sure in deliuery more pithy in conuincing more powerful who with learning had greater facility easines in declaring his mind resoluing y e text of Scripture greater clearnes in raising y e grounds of doctrine greater power in applying greater wisdome in furnishing cōsolation greater dexterity in loosing of things obscure doubtsome In one word we may be bold to say of him that which Nazianzene spake of Athanasius that his life was a good definition of a true Minister preacher of the Gospell But we need not to insist in praysing him seeing so many euen all that knew him by face or heard him doe praise him for the singulare excellēt vertues graces that God bestowed on him yea they who neuer knew him by face but by his learned iudicious writtings dwelling afarre off haue highly commēded him the posteritie whose profite so much hee regarded in his labours wee doubt not shall know praise him and we had rather be silent than to speake too litle Now Sir because we thought that these Lectures on this history of the passion resurrectiō of Christ in it selfe for the matter so mouing alluring would profite edifie many if not of the most learned at least of the simple sort that other Sermons that were deliuered by him and set out by vs of before were well
acknowledge professe We offer therefore these Lectures our labours therein vnto your patronage protectioÌ„ not only as a testimony of the Authors great liking and gratitude toward you but also as a monumeÌ„t of our thaÌ„kfulnes for your kindnes shewed vnto vs finally Sir as God hath preuented you many wayes with his blessings hath made you seÌ„sible of his loue hath giuen you an honorable accouÌ„t estate in this world so continue in the honouring of God doing good vnto his Saints for his sake the Lord shall performe the fruite of his promises in you which his Saints find by experience his mercy shall neuer leaue you vntill the time that he accomplish the worke he hath begun he crowne his grace with glory Now the God of all grace peace who is able to doe all things exceeding aboundantly aboue all that we can aske or thinke grant to you Sir according to the riches of his mercy a long happy peaceable life here to the comfort of his Church Commonwelth that you may abound in euery word worke that you may fight constantly the good fight of faith here on earth that wheÌ„ your course is finished ye may be assured to receiue that crowne of glory in the heauens which Iesus hath acquired to them that loue him To whose gracious protection we recommend you in body and soule with all the actions you enterprise according to his will for now and euer AMEN Yours in the Lord H.C. W.A. THE FIRST LECTVRE OF THE PASSION OF CHRIST IHON CHAP. XVIII verse 1 WHEN IESVS had spoken these thinges hee went foorth with his Disciples ouer the Brooke Cedron where was a Garden into the which he entred and his Disciples verse 2 And Iudas who betrayed him knew also the place for IESVS oft times resorted thither with his Disciples verse 3 Iudas then after he had receiued a band of men and officers of the high Priests of the Pharises came thither with lanterns torches weapons verse 4 Then IESVS knowing all thinges that should come vnto him went foorth and said vnto them Whom seeke yee verse 5 They answered him IESVS of Nazareth IESVS said vnto them I am hee Now Iudas also who betraid him stood with them verse 6 Assoone then as hee had said vnto them I am hee they went away backwardes and fell to the ground VNTO this part of this GOSPELL beloued in the LORD IESVS the LORD hath done the office of a Prophet and Doctor going about to instruct the people of the IEWES in the way of Life and saluation and to instruct and comfort His owne Disciples especially in these last CHAPTERS Nowe in the eighteenth and nineteenth CHAPTERS following He doeth the office of a Priest Ye know the LORD he is a King a Priest and a Prophet He playeth the part of a Priest in offering vp himselfe Hee offered vp none other sacrifice than his owne bodie for the world and for the redemption and saluation of mankind As concerning his passion and suffering which is rehearsed in these two CHAPTERS the historie diuideth it selfe verie clearly First wee haue his Passion and suffering in the Garden Next wee haue his suffering in the Hall of Caiaphas the high Priest Thirdly we haue his suffering before Pontius Pilate the Iudge Fourthly wee haue his suffering in the place of Execution which is called Caluaria or in Hebrewe GOLGOTHA where he was crucified And last in the ende of the nineteenth Chap. we haue the last poinct of his suffering standing in his sepulchre and buriall which is the last part of his humiliation Nowe this day wee shall speake somewhat as the time shall serue of his suffering in the Garden In this first head of Christes suffering in the Garden first wee haue the part of Christ offering himselfe to bee taken and bound willingly and of a set purpose Next we haue the part of Iudas in comming out with a companie of men of warre against him to the same Garden hee knewe the place well enough because the Lord with his Disciples were wont to resort thither In the thirde place wee haue the communication betwixt the Lord and them that came with Iudas to take him And fourthly wee haue a fact of Peter who will shew his loue towards his Master and his manhood by cutting off the eare of Malchus the high Priestes seruant And last the taking of Christ offering himselfe willingly his putting into the hands of his enemies and his binding These things are set downe in the first part of this historie Of the Passion of the Lord concerning his suffering in the Garden Now to come to the words and first to Christes part It is said When IESVS had spoken these things he went foorth with his Disciples ouer the Brooke Cedron where was a Garden into the which hee entered and his Disciples There is Christes part of verie purpose he casteth himselfe to that place which Iudas knew and where hee knew that hee was wont to resort of verie purpose hee went thither because the houre of his death was at hand The time is well to bee noted when he doeth this when he had spoken these things that is when â—ee had sufficiently instructed and comforted his Disciples and made that prayer for them and recommended them to the Father to keepe them in his absence then hee maketh himselfe for death and purposely he went to that place to be taken Heere is a plaine lesson offered vnto vs in the person of Christ when hee had discharged a duetie especially to them who were concredite vnto him after that he had instructed them and after that by prayer hee had commended first his owne selfe and then all his own to God then in securitie and peace he goeth on to death hee goeth not to die before he discharge a duetie to them that were committed vnto him then willingly he addresseth himselfe to death Yee knowe the lesson When a man or a woman hath discharged their calling faithfully towardes them that were committed vnto them and done their duetie to them to whom they are addebted then in peace rest and with a good conscience they may offer vp themselues at the pleasure of God to laye downe their life and to die therefore whosoeuer they be that would die in rest and peace and alas when shouldest thou haue rest peace and quietnesse to thy soule if in the houre of death thou haue it not Let them take heed before they goe to die that they haue discharged a faithfull duetie and then hauing beene faithfull when they goe to die they may lie downe and rest in peace and in a good conscience But yee knowe againe one follie in this poinct and this is the common fashion of men when they haue their health before the Lord call on them they are so sloathfull in discharging their duetie to them to whome they are indebted that when the soule is to depart out
of the bodie they are most occupied with businesse and most troubled in making their Testament and I know not what Now make thy Testament before hand and discharge thee of all thinges and denude thine hand of all worldly affaires that in that houre thy soule may rest on God and bee delited on heuenly thinges and on that life which thou art going vnto by death But to come forwards It is said He went ouer the Brooke Cedron with his Disciples This Brooke Cedron was a water which ranne betweene Hierusalem and the Mount of Oliues in a little and lowe valley Luke 2. Sam. 15.23 and it was a little streape that ran when it was raine but in time of drought it was drie Nowe heere was a Garden into the which the Lord entered with his Disciples to the ende that euen as in the Garden to wit the Garden of Paradise the saluation of mankinde was lost through the fall of Adam and Eue Euen so in a Garden the saluation of mankinde should begin to bee recouered Christ began his agonie and passion in this Garden There are sundrie thinges concerning the suffering of Christ in this Garden of purpose omitted and left out by Iohn which is mentioned and set downe at large by the rest of the Euangelists by Matt. in his 26. chap. 36. vers Mark 14.37 Luk. 22.9 Onely Iohn speaketh of his taking and binding in the Garden the rest speake of that agonie and conflict that hee had with the wrath of his Father in the Garden They who are desirous to haue these things more at large let them reade the rest of the Euangelists only I shall touch that battell agonie that Christ had in his soule with the terrible wrath of his Father before any laide handes vpon him When he entereth into the gardē the first thing he doth he choosed out three of his disciples Peter Iohn Iames he calleth them aside from the rest to the end that as these thre were witnesses of his glorie in that his glorious Transfiguration vpon Mount Tabor when Moses and Helias appeared vnto him Matt. 17.1 Euen so the same three should be witnesses of his humiliation and that dejection in the Garden and hee commandeth the rest to sit downe together So these he calleth apart Peter Iohn and Iames by name and in their sight first he beginneth to enter into that combate and he beginneth to shiner and quake to be exceedingly heauy and he crieth out with a loude voyce in their audience My soule is heauie on all sides to the death There beginneth he his agonie and conflict with the wrath of the Father for our sins wherewith he was burthened After that he went from these disciples about a stone cast and hee prayed to the Father with a loud voyce saying Father if it be possible remoue from me this cup that is this cup of wrath death but not my will but thy will be done Thirdly he goeth forward in that conflict battell with the wrath of his Father he feeleth the wrath of God to increase he crieth againe that they might heare Father if it be possible remoue from me this cup. Then againe the battell increaseth the agonie groweth then the third time he prayeth the same words Father take this cup frō me that is the cup of the heauy wrath of God at the which time an Angell came from heauen comforteth him Yet the battell holdeth on and he is in a greater agony with his Father than euer he was in before he prayeth at greater length and more ardently vehemently than euer he did of before So that in his agony the drops of purple blood fell downe from his face to the grounde such a thing was neuer seene nor neuer befell vnto anie man since the beginning of the worlde as to sweate blood no man was euer vnder such a terrible and horrible wrath of God as Christ was for our sinnes and for the sinnes of the whole world Now in all this meane time he is not forgetfull of his disciples whō he brought with him to be witnesses of his suffering he is ay going to them from them to hold them waking doe what he could doe they are ay sleeping the Deuill is busie with them that in the suffering of CHRIST they beeing then sleeping they should beare no witnes of the suffering of Christ the Deuill was as busie to cast them in a sleepe as the Lord was busie to hold them waking to beare witnesse of that agonie conflict I will not insist in this matter reade thereof in Matth. 26. in Luke 22. in Marc. 14. and yee shall get this Historie at large only we haue thus farre of the suffering of Iesus Christ in the garden first how heauie ◠weightie a thing sinne is all this was not for his sinne but for our sinnes for the sinnes of the world Next ye see how heauie a thing the wrath of God is that followeth on sinne for as Iesus Christ tooke on his backe the burthen of our sinnes so did he also the weight of the wrath of God and the punishment that followeth vpon sinne if ye know not this ye know nothing of Christ Thirdly yee see the greatnesse of the loue of CHRIST to man that first tooke on his backe so heauie a burthen of sinne and secondly so heauie a burthen of wrath and all for mankinde If CHRIST had not suffered neuer a man had beene safe but these burthens had pressed them downe to hell neuer a soule had beene saued from Adam to the end of the worlde Looke then what loue hee hath shewed to vs and last this agonie suffering in the garden letteth vs see that the Sonne of God as he is verie God so he is very man also and that he hath the body of a man the soule of a man for this suffering in the garden was especially in the soule in this battell the soule of Iesus Christ was especially set on by the wrath of the Father There was none touching the body of the Lord at this time but the wrath of the Father was fighting with the soule But to leaue this and to marke the purpose of IOHN his purpose is onely to let you see that when Iesus Christ died he died with a great willingnesse and readinesse that willinglie hee goeth to death and is not drawen out against his will but knowing that IVDAS would come with a companie of men of warre to that place where hee was wont to walke and pray of set purpose that hee should be taken hee resorted thither So this is the purpose of IOHN to let vs see that IESVS CHRIST offered vp a voluntarie Sacrifice for the sinnes of the world for except He had offered vp a voluntarie sacrifice His suffering had not bene obedience to the Father He had not bene as is said Phil. 2.8 obedient to the Father So the Lord died and hee died to
and Pastors heere in this vvorld shall bee effectuall either to thy life or to thy death and as certainelie the same vvorde shall haue effect to driue the vvicked men vpon their backes as Zacharie saieth Chap. 1. vers 4.5.6 When the men are dead that haue spoken that vvorde after it hath beene spoken it shall bee founde liuing and that same voyce shall haue effect vvhen vvee are dead It is true sayeth the LORD my Prophets died with your fathers but my voyce which I put into their mouthes died not with them and your fathers knewe that that worde which I did put into their mouthes was liuing and neuer left them vntill it brought on judgement vpon them The LORD graunt that euerie soule may reuerence the vvorde of IESVS CHRIST for it shall bee founde that either it vvas spoken to thy saluation or to thy damnation And Heauen and Earth shall vanishe awaye before one jote of that Worde passe awaye vvithout its owne effect But nowe let vs see vvhat they doe after they are fallen downe vpon the grounde Leaue they off No no they rise againe and the LORD IESVS standeth still and letteth them rise againe and vvhen they are risen they speake nothing but Hee speaketh first and Hee saieth Whome seeke yee and they saye IESVS of NAZARETH And Hee answereth I am hee Nowe this is a strange thing Who can thinke that these men vvho founde so great a power proceeding out of the mouth of the LORD IESVS CHRIST finding such force shoulde haue medled with Him againe But left they Him for all this No but they get vp againe and pursue Him and take Him and binde Him It is an hard matter to bee giuen ouer to a reprobate sense that is to want feeling when the Lord taketh out of the soule in His judgement all sight sense that person is miserable and if thou be once strucken with that senselesnesse of the soule albeit thou be throwne downe vpon thy backe thou shalt get vp againe like a drunken man and fight against the Lord and that man is worse than any beast horse or mule for once strike a Horse downe he hath a feeling therof and he will beware of the like perill againe But a man who should haue reason after that the Lord hath once strucken him with senselessenesse there is no beast so senselesse as he is and as hee is senselesse so he shall not leaue off from euill doing and hee shall compt no more of the power of God than of a flee for they feele not the hand of God they are so astonished and they will vp againe after they are casten downe and they will assaye His power againe and will not leaue off till His wrath destroy him Striue therefore euer to keepe the soule in a sense and feeling and let not that miserable scroofe to goe ouer thy soule but haue still a feeling of the power of God and mercy of God in thy soule and alwayes haue a wakened conscience for if thine heart come to that extreame senselessenesse thy soule shall ouer-grow with such a fatnesse that thou shalt haue no more sense than a dead stocke and thou shalt bee like an Oxe fedde to destruction thou shalt neither haue feeling of mercie nor of judgement To ende with this ye see that Iesus Christ albeit he was but himselfe alone a simple man to looke to and without armour yet Hee prouoketh them and speaketh to them first Hee dischargeth them to stirre Him vntill first they entered into a conditiō with Him That His disciples should passe free there is not such a thing that one of them could haue power to put out their hand to take Him And if there were no more but this that they had no power to stirre him they might see more in Iesus Christ than in a common man they might see power in Him to keepe Himselfe yet their senselessenesse is so great that they cannot see this The Lord keepe vs in sense and feeling of Him that when He hath adoe with vs wee may feele Him and see Him that our conscience may bee wakened and our hearts mollified through Iesus Christ to whom with the Father and the Holy Spirit be all praise and honour for euermore AMEN THE SECOND LECTVRE OF THE PASSION OF CHRIST IHON CHAP. XVIII verse 7 Then he asked them againe Whom seeke yee And they said IESVS of Nazareth verse 8 IESVS answered I saide vnto you that I am hee therefore if ye seeke me let these goe their way verse 9 This was that the word might bee fulfilled which hee spake Of them which thou gauest mee haue I lost none verse 10 Then Simon Peter hauing a sword drew it and smote the high Priestes seruant and cut off his right eare Now the seruants name was Malchus verse 11 Then saide IESVS vnto Peter Put vp thy sworde into the sheath shall I not drinke of the cuppe which my Father hath giuen mee verse 12 Then the band and the captaine and the officers of the Iewes tooke IESVS and bound him THE last day beloued in the LORD IESVS wee diuided the whole Historie of the Passion and suffering of Iesus Christ which is contained in these two CHAPTERS to wit the XVIII and XIX of this Gospell in these parts First wee haue his suffering in the Garden Then wee haue his suffering in the Hall of the high Priest Thirdly we haue his suffering before the Iudge Pontius Pilate Fourthly wee haue his suffering in the place of Execution in Caluaria otherwise GOLGOTHA And last we haue the last part of his suffering which is his Buriall The last day wee entered into the first part of his suffering which IOHN in this Chapter setteth downe to bee this The Lord Iesus beeing in the Garden is taken captiue and bounde John passeth by all that agonie and conflict that the Lord had before his taking in the Garden with the heauie wrath of his Father for our sinne which hee did beare As concerning his taking we haue first the part of Iesus who of purpose wittingly and willingly came to this Garden to be taken which Garden was knowne to Judas the Traitor Then wee haue the part of Iudas he knowing the Garden commeth forward because the Lord vsed with his Disciples to resort thither accompanied with a band of men of warre with the officers and seruants of the high Priest to take and apprehende the Lord. In the third place wee haue the communing that fell out betwixt Christ and them that came to take him he knowing all things that should come vnto him hee taketh not the flight nor seeketh not to goe his way as he might haue done because it was night but hee commeth out vnsought and beginneth the speach and saieth Whome seeke yee They not knowing him by face answered IESVS of Nazareth He answered againe not denying himselfe I am he as he would say in plaine wordes I am the man whom yee seeke why seeke yee
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
the injurie done by the authoritie the Lord will not allow it the Lord will not haue injurie repayed by an injurie Well then if the Lord will not haue a wrong defence against injuries Hee will not haue a wrong to meete a wrong What damnation lyes on these men who do an injurie doe delight to oppresse the innocent If Peter got such a reproofe for the defence of Christ against his enemies What damnation shall these murtherers get who oppresse the innocent man the damnation of these men shall bee great I denounce an heauie damnation against thee Let the King the Magistrates and all the world winke at thee the hand of the Lord shall light on thee this shall be thy recompense Thou who takest pleasure in oppression shalt be oppressed the Lord shall thrust downe thine head and bloodie hand shall presse thee downe for euer the Lord saue vs from this judgement woe to them that oppresse their neighbour either in word or deede Now to goe forward Shall I not drinke of the cuppe that my Father hath giuen me By the cuppe is vnderstood a measure of affliction that the Lord will lay on any man as a cuppe is a measure so the Lord hath a measure of affliction to lay on his owne as the Master of a familie hath a cuppe drinketh to his familie sayes Drinke thou this drinke thou that euen so the Lord is the Master of this world He will fill the cuppe of affliction He will say Drinke thou this drinke thou that if He propine thee a cup He will cause thee drinke it all the world cannot saue thee but if the Lord bid thee doe it thou must drinke it He hath commandement ouer his creatures good reason that we doe His will either to liue or die as He pleaseth if the Lord propine thee with a cup of affliction if thou drinke it not willingly heere is the danger thou shalt bee compelled to drinke the dregs thereof to thy destruction Woe is to the soule that will in no measure lay down his necke to that burthen but againe if thou take that cuppe gladly as the Lord Iesus did He dranke the dregs of the bitter cuppe of the wrath of the Father yea Hee receiued it gladly and thanked Him for it albeit thou hadst bitternesse in the beginning yet in the end thou shalt finde joy and sweetnesse What followed on that cuppe Glorie the more that thou sufferest if it be patiently the greater glorie shall be to thee Then seeing that we must also suffer in this world for it is nothing but a suffering life woe is to thee that wilt make thy heauen into this world thou needest not to looke for an heauen in the world to come What euer wee suffer let vs striue against our rebellious nature for it is full of rebellion and striue to get patience and say Lord I haue no patience in mine hand Lord giue me patience contentment let this be our prayer in distresse and they who will seeke this I will promise them the most glorious issue that euer was the bitternesse of the affliction shall not stay that glorie In this world we are all as it were on a Skaffold to trie our faith to trie our patience that afterward all our afflictions may be turned in joy glorie all the teares that will gush out of thine eyes the Lord with his hand shal wipe them away wilt thou awaite to see this end thou shalt neuer againe see dolour nor displeasure Now remaineth one thing of the taking of the Lord then sayeth he Then the band and the captaine and the officers of the Iewes tooke Jesus and bound him He gaue them good leaue or els they could neuer haue bound Him but will yee marke how particularly they are named that tooke Him there is the band of the men of warre and the captaine and the seruants to let you see that there was no man that was there and was partaker of that doing but the eye of God was on him the holy Spirit recounteth them Beware euer to be in euill companie if there were neuer so many in that companie yea if there were ten thousand with thee the Lord shall see thee and judge thee whether thou be a Captaine or a single souldier or a gudget beware to bee in euill companie Say not I am not a principall man but a seruant I must obey the authoritie and I must followe my Captaine No that shall bee no warrand to thee for if thou shalt be in euill companie the eye of the LORD shall bee vpon thee to judge thee let none of these worldly excuses moue thee but say Lord thou seest whither I go with whom I come what I come to do or els thy cōscience shal terrifie thee whether thou be highest or lowest in doing an ill fact the iudgement of the Lord shall fall on thee Now to come to his taking the Lord is taken willingly resistes not whē they boūd him he put out his hands to be boūd looke how he pointes out the suffering of Christ First he sayes he was taken then he was bound thinke ye this is for no purpose There is not a worde or a sillabe lost here the taking of the Lord and the laying handes on him was for our cause who lying vnder sinne the deuill and death and this taking recounters and meetes our taking by the deuill and death Euery thing in Him and His suffering behoued to meete vs and our suffering Hee that should redeeme vs as wee were taken so it behooued Him to be taken and as wee were bound so it behooued Him to be bound and if His taking and binding had not answered to our taking and binding Hee had not beene a meete redeemer for vs and if he had not beene bound as we were we had not beene deliuered from the bands of sinne albeit it is hard to Him yet to the sinner it is joyfull and if thou findest thine handes bound hard thus the Lord Iesus was a captiue bound for thee it would bee the joyfullest tithings to thee that euer was Who is he or shee that feele the bandes of death and damnation but this will bee joyfull tithings to them because we feele not this when we heare word of His taking we take litle thought of it and are so litle mooued therewith Therefore Brethren I recommend this lesson to you and my selfe seeing we are all sinners lying vnder sinne and death that we striue to bee found in Iesus that by faith in Him wee may finde his passion and all the partes thereof to be forcible and effectuall to freee and deliuer vs from the bandes of sinne and death and so may be made partakers of life and glorie through Him To whom with the Father and the holy Spirit be all honour praise and glorie AMEN THE THIRD LECTVRE OF THE PASSION OF CHRIST IHON CHAP.
Priest on this rises another temptation Some say Art thou not one of his disciples there he denies saying I am not First ye haue the occasion of the temptation Secondly the temptation it selfe Thirdly the second fall and deniall The occasion is he is standing warming him in such a companie the words import a great securitie in Peter he is so farre from a remorse that is carelesse thinke yee not that hauing denied his Master once that hee should haue gone aside mourned wept bitterly but ye see he did not so Sin when it is committed bringeth on commonly a carelesse security when a man hath fallen into a great sinne he will commonly ly still in a deadnesse senslesnesse as a man who falles downe from an high place for a certaine space lyes without sense is dammished with the fall euen so what is sinne but a fall from God after that once we are fallen froÌ„ God we are senlesse altogether we ly without sense or motion the greater alwayes that the sinne be whereinto we fall the greater is the senslesnesse but aboue all sinnes the deniall of the Lord Iesus of His trueth bringes on most fearfull deadly senslesnesse especially if that sinne proceede of a malitiousnesse of the heart as that sinne of Iudaâ— did he was senslesse he was so impudent in sinning that he kissed His Master to shew Him to his takers It is true the sin of Iudas was of the hatred of the heart but the sinne of Peter was not of malice but of infirmitie yet hee falles into a deadnesse and sleepe So Brethren euer beware to fall for after a fall comes a securitie The estate of securitie is the most dangerous estate that euer was better to be mourning day night than to be in this securitie so then falling he lyes still senslesse But looke what followes lying still in security another tempter coÌ„meth againe to wit One of the seruants of the high Priest his cousin whose caâ—e Peter smote off sayd Did not I see thee in the garden with him looke what the estate of securitie bringes on it neuer wantes temptation if thou shalt be put to that pinch that thou should denie thy Lord let a man ly still in securitie froÌ„ houre to houre he shall neuer want temptation when the deuill lulles thee asleepe in securitie then he thinkes that he gets his will Peter sayes I am not his disciple the temptatioÌ„ is but light yet for all the lightnes of it he denies his Lord for denying Him to be his disciple albeit he spake slenderly he denies Christ to be his Master in effect he denies the Messias then Brethren a man or a woman lying in securitie the least thing in the world will draw him away as a sleeping man with a small motion will fall so when thou art sleeping if the deuill commeth the least finger of the tempter will put thee ouer aboue all things in the world keepe thee from securitie for the smallest temptation will put thee away froÌ„ thy God so men in this life should euer be groaning vnder the burthen of sinne had Peter bene groaning after his first deniall hee had not beene so easily ouercome Now to take it vp in one worde sinne bringes on securitie when one lyes in securitie the deuill is busie to tempt him that person is easily put ouer so beware of sinne and striue to get a waking conscience that thou sleep not in securitie for the end of securitie is death euerlasting when hee is crying peace peace then commeth a sudden judgement like the paines of a woman in trauel Now come to the last deniall of Peter he hath denied the Lord twise after his second deniall he is no more touched than he was of before the second fall bringes on a greater senslesnesse than the first fall the oftener that a man or woman falles they are the more senslesse once falling falling againe thou contractest the greater securitie There is not a man or a woman that continues in sinne but after the second fall that person shall be more senslesse than after the first so growing in sinne bringes on a growing in deadly securitie continuance in a dead sleepe thou shalt finde thy selfe after the second sinne more senslesse than after the first Well then Peter contiâ—ues in a securitie as Luke noteth there interuâ—enes one houre betweene the second third deniall yet he is without remorse he is not moued so continuing in this dead sleepe of securitie commeth on the third temptation by a cousin of Malchus whose eare hee smote off if thou sleepest in securitie thou shalt not want new temptation when thou sleepest thy tempter is busily waking about thee the more thou sleepest and lyest in securitie the more busie is the deuil to tempt thee albeit thou feelest it not Now when Peter hath denied Him once and twise as the other Euangelists doe note hee putteth to a curse Marke as continuance in securitie bringeth on continuance in temptation so continuance in temptation bringeth on continuance in sinne Now I thinke if the Lord had not stayed him in the ende hee had denied Him a thousand times euen so oft as they had asked of him So there is neuer an ende of tumbling ouer and ouer till the creature tumble in hell where there shall be a blacke wakening for if thou deniest the Lord once thou shalt denie Him againe and againe it is noted when he denied the third time Then the cocke crew and Luke noteth euen as the cocke crew the Lord looked ouer his shoulder there goes two things together the crowing of the cocke the looking of the Lord. S. Marke notes the cocke crew the second time well then doth Peter waken at the crowing of the cocke beganne hee to get a remorse by it No all the crying crowing of the world wil not waken the soule out of sinne except the Lord looke in by the beames of his countenance and strike in to the heart if the gratious beames of the Lords face had not strucken on Peters heart he had neuer wakened This is to let you see how hard a thing it is to raise a dead body that lyes in sinne what crying in the world wil raise a dead body so there is no crying or remedie in heauen or in earth to thy dead soule except Iesus Christ looke fauorably vnto thee make his gratious countenance to shine in thy soule who would haue that remorse of sinne that Peter got and that waking conscience let that person striue to turne the heart to Iesus Christ wheÌ„ the heart is turned to the Lord theÌ„ the vaile shal be taken away all the light of knowledge is in the face of Iesus Christ no heat in the worlde is able to mollifie thine heart except that heat that commeth from the face of Iesus Christ so hold euer thine heart vp to the face of Iesus
shine God forgiue them who giues or purchases such remissions the King of Heauen will not haue any to vsurpe His authoritie Now let vs returne and consider Pilates part Pilate is carefull to get Iesus the innocent let loose and at libertie and herein hee is worthie of some praise They who should haue saued Him are persecuting Him and yet marke well and ye shall see that Pilate in thus doing and speaking sinneth When he is of purpose to set Him free and at libertie he cares not albeit Iesus was most innocent that He were counted nocent and guiltie he cares not although Hee passe free as one worthie of death and hee compares Him with Barabbas and when hee doth the best hee can he doth but euill Marke the dutie of Iudges It is not enough to seeke to set the innocent free and at libertie only No but also thou must see that the innocent be set free as an innocent man albeit that all the world should speake against it The will of that great Iudge is that not onely the innocent should escape with their life but also that they escape as innocent that their innocencie may serue to the glorie of God thou suppresses the glory of that great Iudge if thou cleaâ—sest him not as an innocent it were better for an innocent to die the death innocently than to take on him a crime which he hath not done or to take a remission of a crime whereof he is not guiltie To come to the part of the Iewes Pilate goes farre beyond them albeit hee doeth euill yet they doe ten times worse Alas the judgement of Pilate in that day shall be nothing to the judgement of the malitious Iewes in doing of this that he compares Him with Barabbas albeit hee compares Him with him yet he countes Him an innocent but he compares Him with Barabbas by a policie to pleasure the Iewes they wil not only compare Him with Barabbas but will preferre Barabbas to Him Pilate compares they preferre Brethren an vngodly man will hate more extreamelie vertue and grace in a good man than vice in an euill man as concerning the wicked man because he is wicked himselfe he will not hate sinne as it is sinne the pleasure that a wicked man hath is to see the GOD of heauen displeased that is his meat that is his drinke if hee doe hate vice it is not for the vices sake but because the vice troubles him because of some skathe and shame that followes it and because he vvould haue an easie life But to come to the grounde An vngodly man hates vertue because it is vertue and because godlinesse is of GOD hee hates it and hee hates a godly man because hee beares the image of GOD the extreamitie of his hatred is against GOD hee vvill rather suffer a vvicked man than an innocent or godly man but hee neuer hates vâ—ce because it is vice The Pope vvill suffer Sodomites to dwell beside him and Bordels but hee cannot heare of a godly man but vvill persecute him vvho vvill professe to teach Christ truely yea hee vvill pursue him to the death There is greater hatred in the heart of an obstinate Papist against a Christian than in y e heart of a Turke the greatest hatred is euer vnder cloke of religion So there is not one that hates a godly man so greatly as they who clokes all thinges vnder the name of the Church The LORD saue vs from them I say I had rather fall into the hands of a Turke than into the handes of a Papist What is CHRISTES part there is nothing but shame for Him Where was there euer such an ignominie as this Barabbas is preferred vnto that just one if thou be an innocent man and art counted vvorse than the vvicked it is a great shame and then not onely is hee preferred vnto Him but in hanging vpon the Crosse Hee is put betweene two thieues to testifie that they counted Him more vvorthie of death than they vvere And then besides the suffering of that paine He suffered paine in that they blasphemed Him and helde Him in derision What euer vvas the part of the Iewes and of Pilate the Father of IESVS CHRIST hath His part also there was not a vvorde spoken but that vvhich He directed the Iewes spake not this but by the Lords disposition who ruled all this action they did nothing as yee may reade Acts 4.28 but that vvhich Hee had appointed from all eternitie Nowe His dispensation was for thy vveale the dispensation of His shame was for thine honour and if Hee had not died in this ignominie thou hadst died ignominious euerlastingly and He had not beene a perfect Redeamer if Hee had not suffered this and as the Lord dispensed all this how euer it bee that they did vnjustlie yet it is all turned to our weale See the wonderfull just dealing of GOD when they are doing vnjustly He burthens His Sonne with no burthen either in bodie or soule but that which our sinne that IESVS CHRIST did beare vpon His backe procured and deserued Hee vvas moste innocent in Himselfe and altogether without sinne but our sinnes vvere laide vpon His backe for Hee who knewe no sinne was made sinne for vs as the Apostle saies 2. Cor. 5.21 Looke to these sinnes that Christ had vpon Him they were a thousand times greater than the sinnes of Barabbas for Hee bare vpon Him the sinnes of all the world many murthers many adulteries the LORD IESVS bare them all So there is nothing that falles to IESVS CHRIST but that which wee procured vnto Him What euer CHRIST sustained the reproches shame and blasphemies the paine and extreamitie of paine in soule and bodie it is thy sinne that procured all this Brethren marke this well When men either heare or reade this Historie they turne them to the Iewes and vvill defie the Priestes and the Pharises and Pilate and in the meane time they looke not to themselues but looke not to others but to thine owne selfe for it is thy sinne also that pearced Him thorow and if thou wouldest weepe weepe for thine owne sinne I meane not this that any man should thinke to take his sinnes away from Christ and lay them vpon his owne backe for there is no bodie that is able to beare so much as an euill thought then let thy sinnes lie vpon Christ for Hee is able to beare them all And as thou layest thy sinnes vpon Him seeke to bee cladde with His righteousnesse and as Hee is made sinne for thee looke that thou be made righteous before God in Him for if thou be clothed with that euerlasting righteousnesse in that Great daye thou shalt bee counted just and get that life of IESVS Wherefore to ende heere let vs so abhorre the malice indignitie and crueltie of the Iewes against CHRIST the innocent that vpon the other part vvee maye vvith our vvhole heart reuerence and embrace that moste just dispensation of GOD
vpon Him as guiltie in vs and for our cause and let vs giue Him thankes and praise continuallie because Hee hath giuen His onelie Sonne for vs and Hee hath made Him sinne for vs and Hee hath made Him subject to all shame ignominie dolour and paine both of bodie and soule for our sakes To Him therefore with the Father and the Holie Spirit bee all Praise Honour Power and Glorie for euer and euer Amen THE EIGHT LECTVRE OF THE PASSION OF CHRIST IHON CHAP. XIX verse 1 THEN Pilate tooke IESVS and scourged him verse 2 And the Souldiers platted a Crowne of Thornes and put it on his head and they put on him a purple garment verse 3 And said Haile King of the Iewes And they smote him with their roddes verse 4 Then Pilate went foorth againe and said vnto them Beholde I bring him foorth to you that yee may know that I find no fault in him at all verse 5 Then came IESVS foorth wearing a Crowne of Thornes and a purple garment And Pilate said vnto them Beholde the man verse 6 Then when the high Priestes and officers sawe him they cryed saying Crucifie him crucifie him Pilate saide vnto them Take yee him and crucifie him for I finde no fault in him NOwe Brethren wee insist further in the suffering of CHRIST vnder Pontius Pilate the Romane Gouernour who abode in Hierusalem Wee haue hearde of two accusations that were laid against the innocent Iesus Christ The first was that Hee called Himselfe The king of the Iewes so was guilty of treason against Caesar Yee hearde the effect of this accusation to bee nothing and therefore hee goes foorth and with his voyce before them all purgeth the innocent In the next accusation there were many things laide to His charge and this chiefely that He had corrupted the whole Countrey from Galilee to Hierusalem with false doctrine Nowe when this was tryed Pilate yet holdes Him innocent in testifying His innocencie and therefore hee seekes yet to gette Him set at libertie out of the handes of the Iewes and considering that the Iewes at the Passeouer were accustomed to seeke the liberty of a prisoner who was guiltie of a capitall crime hee vses this oportunitie and askes of them vvhether they vvould haue IESVS or Barabbas set at libertie Wee hearde the answere to this proposition to vvit they crie they vvill not haue Him deliuered but Barabbas Nowe the other Euangelistes doe insist more largelie in this purpose and vvrite more of it and they report that Pilate when hee hearde this worde hee asketh What shall I doe with Iesus They crie all with one voyce Crucifie him Pilate the third time hearing this hee cleanses the innocent Yet they report more that whilest Pilate vvas sitting in judgement there commeth a messenger from his vvife and saies Haue nothing adoe with this innocent man Why for I haue beene troubled for Him in my sleepe This is an aduertisement sharpe enough vnto him and the LORD vvanted not His owne vvorke therein for the LORD brought this to passe partlie in respect of IESVS CHRIST that His innocencie might clearelie appeare before the vvorlde and that Hee might receaue a testimonie of His innocencie from them vvho had little regarde vnto it for had not Iesus beene innocent vvee had beene little the better of Him for Hee coulde not haue justified vs for ere our faith rest on Him vvee must haue the full assurance of His innocencie partly in respect of Pilate that hee should be conuerted or made vnexcusable if hee would goe forward The working of the Lord is wonderfull in the reprobate for ere that decree of their reprobation bee put in execution the Lord assaies to bring them to repentance Rom. 9.22 He suffers with a long suffering the vessels of wrath Rom. 2.4 Hee inuites the reprobate to repentance Yea ere Hee put them in Hell Hee will inuite them to Heauen There is not a reprobate that perishes in the justice of God but ere Hee vtter His justice towards them Hee will vtter His mercie in warning them to repent We come Brethren to our Text He followes out the suffering in these words which we haue read He telles vs how earnestly Pilate seekes the libertie of Iesus and he lets vs see the meanes that Pilate vses to set Iesus at libertie first he takes Him out and scourges Him puts Him out to be mocked thinking that this would satisfie the Iewes and then the fourth time hee professes His innocencie Then he bringes Him out to them with a crowne of thornes and a purple garment thinking that he should haue contented and moued the Iewes to pittie but all was in vaine It is said Pilate tooke IESVS and scourged him and not content with this commanded His souldiers to put a crowne of thornes vpon His head and a purple garment on Him to scorne the Kingdome of Iesus Christ and then smiteth Him with roddes Ye see the Lord suffers mocking paine in bodie the Lord of glorie is put to ignominie consider well let it neuer goe out of thy minde that the Lord of Glorie suffered such shame for thy cause But to examine this fact of Pilates this is commendable that he speakes so to get the innocent Iesus set at libertie but in the meane that he vseth he failes very farre Yee shall marke this in prophane and vngodly men that one of these two things falles out if not both Either they shall not take in hand a good and godly purpose or els if any time it falles out that they enterprise any good deede that they shall chuse vngodly vnlawfull meanes to affectuate it they shall doe euill that good may come of it Cast your eyes vpon this Land ye shall see this to be true Yet let vs search vp the ground of this proceeding of Pilate It cannot bee denied but that he hath a good purpose and deed in hand but it is as true againe that as he hath a good deed in hand hee lookes not vpon it with an vpright eye hee hath not God nor his Glorie before his eyes for his conscience rather than any regard to Gods Glorie or His will mooued him to purpose to loose Him Thou must not propone only to doe good but also thou must propone it for Gods cause and for His glorie Pilate hauing no respect to God goes astray and out of the way This is certaine Brethren if the purpose were neuer so good and if thou haue not the Glorie of God before thine eyes thou shalt wauer but by the contrarie that man that hath respect vnto the Lord he shall not readily wauer but the Glorie of God shall glance before him as a lanterne into his way vntill hee prosecute that deede Blessed is he that hath the Glorie of God before him there is no light to bring vs thorow this thornie way but only the Glory of our God Next I see in this fact in following out the means that hee
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
Christes will that the ground of their lameÌ„tation shuld not be so much His suffring for them as the sense of their owne misery sinne which brought Him to such a misery The Lord would haue the women considering the greatnesse of their owne misery which made Christ for their cause to bee so miserable that should haue beene chiefelie the cause of their mourning that shoulde haue beene the cause of their dolour for as Iohn saies out of Zacharie They shall see Him whome they pearced Our sinnes haue pearced Him The godly in the latter daye when they shall see Him they shall mourne It was not so much the Souldiours that pearced Him as thy sinnes Haue not therefore thine eye so much on Pilate Herode or the Iewes or on the men of warre or Hang-man as on thy selfe and on thine owne sinnes for it was thy sinnes that pearced Him thorowe and in the latter day when the godly shall see Him whome they haue pearced they shall weepe Turne thine eyes on thy selfe and let the ground of thy weeping bee for thine owne sinne that pearced the Innocent There is another thing heere worthie to bee considered I see it is a good thing to bee in heauinesse and yee see that the LORD speakes nothing to the men of warre nor to anie others in the way but onely to the poore women who were weeping Hee comfortes them and instructes them Hee leades them to the grounde of their weeping to the ende that they shoulde repent and haue recourse vnto Him The best estate of men and women is to bee sadde in heart and mourning either for their owne misery or the misery of others for the Lord saies Blessed are they that mourne for they shall bee comforted And GOD dwelles in a coutrite heart ESAY CHAP. 66. VERS 2. PSAL. 51. VERS 19. Thou who laughest thou needest no comfort Thou who art mourning for thy sinnes and the sinnes of the worlde the Lord Hee shall speake to thee and giue thee consolation with His owne mouth Nothing becommeth a Christian better than sadnesse and to haue his sinnes before his eyes and to bee sadde both at noone and at Euen for all this joye that a true Christian hath is sadnesse Awaye with wantonnesse mocking and jesting there is no true joye there and the Lord vses not to comfort such nor speake to such for they neede it not I fore-warne thee that thou shalt neuer gette the taste of that joye but in teares and then vvhen the heart is broken and casten downe then the LORD is mighty to raise thee vp and to comfort thee The Lord therefore giue vs grace when wee looke to the death and passion of CHRIST that wee maye gette a sense of our owne miserie and that wee maye bee in sadnesse and mourne that our sinnes pearced the sides of the innocent vvho vvas the GOD of Glorie and that vvee maye haue recourse to this suffering and gette grace in our LORD To vvhom with the Father and the Holie Spirite bee all Honour Praise and Glorie for euer and euer AMEN THE XIV LECTVRE OF THE PASSION OF CHRIST MATTH CHAP. XXVII verse 33 And when they came vnto the place called Golgotha that is to say the place of dead mens skulles verse 34 They gaue him vineger to drinke mingled with gall and when he had tasted thereof he would not drinke MARKE 15. verse 22 And they brought him to a place named Golgotha which is by interpretation the place of dead mens skulles verse 23 And they gaue hâ—m to drinke wine mingled with myrrhe but he receiued it not LVKE XXIII verse 32 And there were two others which were euill doers led with him to be slaine IOHN CHAP. XIX verse 17 And hee bare his owne crosse and came into a place named of dead mens skulles which is called in Hebrewe Golgotha NOwe ye haue heard Brethren of the accusation of CHRIST before the Iudge Pontius Pilate and of His condemnation out of the mouth of the Iudge Pilate and then wee heard that after the sentence of damnation was pronounced he deliuered Him into the handes of the Iewes to bee crucified they take Him and first of all they leade Him in againe to a moste secret part of the Common Hall and there they handeled Him more freely yea more vilely than euer before seeing Hee was a condemned man and when they had vsed whatsoeuer indignitie they pleased against Him they leade Him to the place where Hee should be executed In the Historie wee haue marked three or foure things that fell out in the way First how the Lord is bearing His owne Crosse to the place of execution Next Hee beeing wearied vnder the burthen one Simon of Cyrene comming from the Countrey to the towne is compelled to take vp one ende of the Crosse to helpe him So Iesus goes before and beares the one end of the Crosse Simon of Cyrene followes bearing the other end thereof The third thing the multitude followes men of all countreyes that were conueened and come out of Ierusalem at such a solemne time at the Passeouer Amongst the rest there were women of Ierusalem better than the rest of the multitude who followed him and wept for him Wee haue heard what answere the Lord gaue them and how he instructed them in the right cause of their weeping Now the last thing that is marked it is this that we haue read out of the Gospel of Luke there were led out two thieues with him Then in this dayes exercise we shall heare of these points The first concerning the two thieues that were led out with him The next is concerning the place The third is concerning the sowre bitter drinke that they gaue him to drinke The fourth concerning the act of the suffering and fiftly concerning the houre To returne to the first As hee goes out to the place where hee should suffer There are ledde out with Him two thieues to suffer with him in that same place Iesus is ledde out to the place of execution like a thiefe beeing innocent and ledde out with thieues to suffer with thieues Amongst all the rest of the things that Iesus Christ suffered beside the paine that he suffered in soule and bodie he suffered extreame shame as we say hee was shamed and shent I shewed to you that shame followed alwayes vpon sinne Iesus Christ tooke vpon him the sinnes of the world and therefore hee behooued to suffer shame before the worlde The Lord Iesus Christ was ignominious in respect of the painfull and ignominious death for hee was mounted vp vpon the Crosse in presence of them all and in respect of the multitude all the worlde was gazing vpon him and in this respect when hee goes out to suffer hee is counted a thiefe among the thieues and the Lord was also ignominious in respect of the place Brethren in this matter I looke not so much to the Iewes or to the souldiers as I looke to his Father in heauen
euen in respect of the place they shall be glorious That Heauenlie Hierusalem is the pleasandest place that euer was and those that shall come to Heauen beside all that glorie that they shall haue therein they shall haue glorie in the verie place for Christ suffered in a place foule vile and ignominious that they might dwell for euer most glorious in that glorious place that Heauenlie Paradise Nowe to come to the third vvhich is that drinke vvhich is propined vnto CHRIST when He comes to that place no question He was verie thirstie beside the paine He had an extreame thirst and beeing thirstie Hee desired to drinke Hee vvas a vvearied man for He vvas holden all the vvhole night ouer vvithout either meate drinke or sleepe yea and all the next daye also beside the feare of death and therefore it vvas no maruell that Hee desired to drinke And MATTHEVV saies that they gaue Him Vineger to drinke mixed with Gall Then both soure and bitter vvas His drinke Now it is true that Sainct MARKE saies that it vvas Wine mixed with Myrrhe All is alike for Myrrhe hath the bitternesse of the gall There are sundrie opinions about this drinke which they gaue Him Some thinkes that this was a delicious drinke and that it was caried there and offered by the women who followed Him weeping to the end He might feele the lesse paine so long as Hee vnderlay so longsome and cruell death There are others who thinke that this drinke serued to hasten the death because the death was painfull for they count Myrrhe to be of this force that it will cast out blood at any wound So when the LORD had drunke they thought that the blood should haue springed out at the wounds and should haue most hastely procured His death But I leaue these opinions and I thinke that this was no delicious drinke and I thinke againe that this drinke was not giuen to hasten His death I think that this sowre bitter drinke was offered in derision and scorne by the Iewes and souldiers who had no pitie nor compassion vpon Him and that of the bitter malice of their heartes they offered it to Him No mercie for Christ now but all extremitie and to thinke so I am partly moued by that Prophecie which is contained in the 62. Psalme and 22. verse wherein the LORD is brought in complaining and saying In my thirst they gaue mee vineger to drinke and partly by the Historie following wherein it is saide Then they brought Him in derision a sponge with vineger and put it to His mouth and this His drinke is to bee counted a part of His Passion Of this we haue this lesson alwayes keeping this ground That this Iudgement is a type of the latter Iudgement Amongst all the paines that they shall suffer who shall not bee found in IESVS CHRIST they shall thirst to death both of soule and bodie as the LORD thirsted who was counted as a reprobate so the reprobate shall thirst exceedingly And as the LORD got not so much as a drinke of water to quench His thirst no more shalt thou As the rich Glutton when hee was in Hell could not get one droppe of water to coole his tongue that was so sore burning in torment no more shalt thou bee quenched of that eternall wrath for sinne brings the most terrible drowght and hotnesse in the soule and body that euer was Thou shalt drinke the cuppe of the bitter wrath of God for euer euer Blessed are they who hunger thirstes for righteousnesse they shall be filled sayes Christ They who shall bee saued in Iesus Christ shall neuer thirst for they shall haue in their bellies the fountaine of liuing water Iesus Christ when this drinke is propined Hee tastes it and would haue no more of it because as Iesus Christ bare the nature of man so Hee had this naturall taste and nature abhorred this drinke And albeit that patiently He suffered all injuries of others yet Hee would not vse violence against nature to His owne selfe let one suffer violence of others but doe no violence to thine owne selfe Yet we see that albeit He knew well eneugh both the bitternesse and sowrenesse of it yet Hee tasted it This learnes vs that there was no bitternesse nor sowrnesse but the LORD would taste it that thou shouldest not onely taste but also drinke yea quaffe all delicious and sweet drinke euermore yea not only of the water of life but euen the delicious drinke of this worlde for refreshment of our bodie Then when thou art drinking a sweet drinke remember that Iesus Christ dranke a bitter drinke that thou shouldest drinke a sweete drinke Otherwise I tell thee drinke on and pamper thy belly as thou wilt thy sweete drinke shall become a bitter curse vnto thee Now we come to the very action of crucifying Hee is thirstie He cannot get the thirst quenched He must suffer the death with an extreame thirst there is not a thiefe but hee will get a drinke The men of warre come to the execution and first they stripped the LORD of glorie They take His garments off Him So the LORD before Hee was mounted vpon the Crosse Hee was stripped naked and then beeing starke naked they mount and spread out that glorious bodie on the Crosse And nailes Him with nailes and this is complained of before They pierced through mine hands and my feete Psalme 22.17 And now beeing nailed on the Crosse it commeth to passe as Paul sayes in the Epistle to the Galathians Chap. 3. verse 13 14 Hee is become a curse for vs that wee should become the blessing of God in Him Not that Iesus beganne then to be accursed of the Father when He hang vpon the Crosse No from the time of His conception euen all the time that Hee was in the world As our sinnes were laide vpon Him so the curse of God was on Him pursuing our sinne All these three and thirtie yeeres that Hee liued in the worlde the curse of God goes neuer off Him for the curse of God neuer leaues sinne A wicked man will seeme to bee blessed and to prosper and who will sit at such ease as he will play him and blesse himselfe in his owne heart but vvhen hee comes to a miserable ende and dies a miserable death when the miserable death appeares then the world sees that that man was cursed It appeared not that Iesus Christ vvas cursed till He vvas dying and going to be nailed on the Crosse then all the vvorld sees that Hee is cursed beside all the things that sinne brings on a man to it shall bring thee to a shamefull death and if thou bee not found in Iesus Christ and bee not couered with His Crosse then thou shalt die in the ende a cursed death although thou be in thy bed and thy Wife thy friends and all thy children about thee the death that thou shalt die shall be accursed Blessed are they who die
in the Lord Cursed are they vvho die not in the Lord let them be hanged beheaded or die in their bed terrible shall be that death that followes after this death The death that He died vvas a sore odious kinde of death to a man to be taken quicke and nailed quicke on the Crosse and no doubt Hee hang for the space of three houres so as y e death of those vvho are not in Christ is accursed so it is sore He suffered not only this paine in body No the chiefe torment vvas in y e soule it vvas tormented vvith that bitter sense of the vvrath of the Father It is not a death of the body that sinne brings on it brings an extreame bitter paine to the soule The Lord dies not in a moment hee is dying and not dead a viue image of the death of hell thou shalt die in the paine of hell and neuer get an end Those vvho die in Christ die vvhat death they will bee they beheaded or hanged or drawne in raxes or burnt they shall neuer die a cursed death their death is a sweete death and all the joyes that euer was shall issue of their death It must be so What makes a cursed death but sinne and if thou be in Him as IESVS was crucified so thy sinne is nailed vpon His backe and therefore beeing taken away what must followe but that thou must be glorified And either thou shalt bee crucified thy selfe No not in the Earth but in the Hells euerlastingly or els thou must haue thy sinnes crucified on the Crosse of IESVS CHRIST and be partaker of his death and therefore if any of vs would die a blessed death it is certaine that wee must die let vs see whether our sinne was crucified with Christ or not Shall I haue no warrand of the death of sinne in mee and that I was crucified with IESVS CHRIST and am freed of all paine eternallie thorowe His Crosse Will yee that I shall tell you howe yee shall get the certaintie of this Looke if thou findest a continuall death of sinne looke if thou findest this regeneration and a newe life and loue of GOD and a delite to serue Him in some measure then assure thy selfe that thy sinne was crucified on the Crosse with IESVS CHRIST and if thou liuest in wantonnesse and gettest no mortification thou shalt bee crucified in the Hell yea though thou were a King Our lordes and gentlemen will passe their time but I denounce albeit thou bee an Emperour thou shalt bee tormented and consumed awaye by that eternall vvrath of GOD in Hell Goe on thy vvayes O the vvorlde is sleeping Shall they neuer knowe vvhat they are adoing What are these oppressors doing these murtherers doing these adulterers and fornicators doing Is there anie care of Heauen in them Is Heauen or Hell but tales No no it shall bee the terriblest sight that euer thou sawe It is not as men saye to wit Hell is but a boggarde to scarre children onelie No thy miserable soule shall finde in wofull experience the dolour and woe of that place Nowe it restes that I speake about the houre in the which Hee vvas crucified Onelie Sainct MARKE calles it About the thirde houre Then apparentlie the LORD IESVS vvas nayled on the Crosse betwixt eleuen and twelue of the clocke And a little before twelue Hee vvas mounted vp vpon the Crosse for betwixt the sentence of Condemnation and Execution there passed not an houre For there vvas a malicious earnestnesse to hasten Him to the Crosse neither vvoulde they giue Him leasure to drawe His breath This lets vs see the fearcenesse of the vvrath of the Father vvhen Hee judges sinne After that Hee vvas once condemned Hee gotte no rest but vvas hastened to the place of Execution to suffer paine and shame Looke still to the grounde This judgement is the type of the latter judgement if the sentence of condemnation bee passed immediatelie thou shalt bee pulled awaye looke to it as yee vvill to euerlasting torment Therefore blessed is that soule that hath part of the suffering of IESVS CHRIST To Him therefore vvho once vvas ignominious and now is glorious bee all Honour for euermore AMEN THE XV. LECTVRE OF THE PASSION OF CHRIST MATTH CHAP. XXVII verse 35 And when they had crucified him they parted his garmentes and did cast lots that it might bee fulfilled which was spoken by the Prophet They diuided my garmentes among them and vpon my vesture did cast lots verse 36 And they sate and watched him there verse 37 They set vp also ouer his head his cause written THIS IS IESVS THE KING OF THE IEVVES verse 38 And there were two thickes crucified with him one on the right hand and another on the left MARKE CHAP. XV. verse 24 And when they had crucified him they parted his garments casting lottes for them what euerie man should haue verse 25 And it was the thirde houre when they crucified him verse 26 And the title of his cause was written aboue THAT KING OF THE IEVVES verse 27 They crucified also with him two thieues the one on the right hand and the other on his left verse 28 Thus the Scripture was fulfilled which saieth And hee was counted among the wicked LVKE CHAP. XXIII verse 33 And when they were come to the place which is called Caluarie there they crucified him and the euill doers one at the right hand and the other at the left verse 34 Then said IESVS Father forgiue them for they knowe not what they doe And they parted his raiment and cast lottes verse 35 And the people stood and behelde and the Rulers mocked him with them saying Hee saued others let him saued himselfe if hee be that Christ the Chosen of God verse 36 The souldiers also mocked him and came and offered him vineger verse 37 And said If thou bee the King of the Iewes saue thy selfe verse 38 And a superscription was also written ouer him in Greeke letters and in Latine and in Hebrew THIS IS THAT KING OF THE IEVVES IHON CHAP. XIX verse 18 Where they crucified him and two other with him on either side one and IESVS in the mids verse 19 And Pilate wrote also a title and put it on the Crosse and it was written IESVS OF NAZARETH THE KING OF THE IEVVES verse 20 This title then read manie of the Iewes for the place where IESVS was crucified was neare to the Citie it was written in Hebrew Greeke and Latine verse 21 Then said the hie Priests of the Iewes to Pilate Write not The King of the Iewes but that he said I am King of the Iewes verse 20 Pilate answered What I haue written I haue written IN these dayes past beloued in the LORD IESVS wee haue brought this Historie of the Passion of Iesus Christ to the verie act it selfe to the crucifying of Him vpon the Crosse The last daye we spake something of His crucifying and last wee spake of the houre of
one gets the conscience of their merite and feeles that they deserue death ten wants it It is a pitie to see how many dies without sense like dogges and then if it fall so that one get the conscience of sinne in the houre of death it falles out ofttimes that they get not the sense of mercie It may bee that thou get the sense of sinne and be stricken with a feare but with a desperate feare for with the sense and feeling of sinne if there bee not also a sense of mercie there is nothing but terrour and a seruile feare So thou shalt die like a vile slaue in damnation So the conscience of this thiefes merite makes him to feare God no doubt hee hath had a sweet sense of the mercy of God in Iesus Christ But who made this difference It was the Lord It was a happie thing for this thiefe to be crucified with IESVS CHRIST for all this slowed out of the Crosse of IESVS CHRIST Therefore take vp the lesson Thinke not that in the houre of death thou shalt bee twitched as thou shouldest either with the feeling of thy sinne and miserie or yet of mercie except that thou sweetely turne thee to the Crosse of CHRIST and say LORD I feele neither sense of my merite and what my sinnes deserues nor of mercie LORD therefore giue mee it then the sweetnesse of that sense shall swallow vp that paine No comfort in death but in IESVS CHRIST except thine eyes be set on that Crosse Woe is to thee and woe to thee againe and better for thee if thou hadst neuer come in the world Thou and I sayes hee suffer iustly This confession witnesses the inward conuersion to IESVS CHRIST for when the heart of a sinner is turned to IESVS CHRIST it will taste a such sweetnesse that the creature will not care by that it bee shamed so it can get that LORD in whome it feeles such a sweetnesse glorified it is a sure token that these shamelesse sinners these men who will not shame themselues in the sight of the worlde but will stand in their pointes of honour with GOD these miserable soules these bloodie murtherers these adulterers tasted neuer of that mercie in IESVS CHRIST If thou wouldest haue thy sinnes hid from the eyes of GOD that terrible Iudge then open them to the world that the LORD may be glorified and if thou hidest thy sinnes the LORD shall rippe vp thy brest in that great daye and let all the world see the most hid and secret corner of thine heart to thy shame and confusion Nowe come to the thirde argument of reproofe and it is taken from the innocencie of Iesus This is an innocent and iust man Fearest thou not GOD to raile on the innocent if He were guiltie as thou and I am thy railing were more tollerable but howe canst thou raile on this just man The lesson is Iust ones who suffer innocently should not be railed vpon the LORD keepe our mouthes from railing on them if thy conscience tell thee of their innocency reuile them not a man who suffers may be innocent two manner of wayes for either hee is innocent in himselfe and not guiltie of that for which hee suffers or els if hee bee a malefactour and guiltie he may be innocent through Faith and repentance through the blood of Iesus Christ as this thiefe was innocent in Christ Now if a man be innocent of that crime for which hee suffers raile not on him on paine of thy life and if thou findest him innocent in the blood of Iesus Christ and findest him to haue true and vnfained repentance in Him albeit he bee neuer so wicked let him die and suffer these paines hee should suffer for repentance should not exeeme and free him from ciuile punishment but beware thou raile on him surely thy mouth should be stopped to raile out on him God forbid that an euill word be spoken out against him as a reprobate whom the LORD Iesus countes innocent in His blood for this railing testifies that thou counts that man as a reprobate and that is too sore a judgement thou takes to thee I see heere further the LORD neuer leaues His Sonne without a testimonie of His innocencie Pilate euer on testified His innocencie before hee condemned Him and said once twise thrise I finde nothing worthie of death in Him No Pilate was neuer brought to say that Christ was guiltie suppose he condemned Him but euer preached and proclaimed His innocencie Then when Hee is comming to suffer the poore women followes and testifies and now the poore penitent thiefe testifies the innocencie of Christ and lastly the men of warre were compelled to say Of a trueth this is the Sonne of God And if ye consider well yee shall see two thinges very contrarie that of all men that suffered He was both the most just and the most vnjust He was innocent in Himselfe and Hee was guiltie in vs and this for our consolation for this lets vs seee how meete a Mediatour He was for vs my Sauiour must be innocent in Himselfe Heb. 7.26 and He must bee guiltie in me Thus farre this thiefe hath vttered that inward repentance in rebuking the other for his blasphemie and sinne and in confessing his sinnes before the other thiefe and those that stood by now followes the third effect he turnes him to the Lord and in all humilitie seeking remission grace and life and sayes Lord remember me when thou commest to thy Kingdome Prayer should follow vpon confession of sinnes but marke the word hee calls Him Lord albeit he saw Him hanging on the tree there like a vile slaue yet he acknowledges Him to be a King when he ascribeth a Kingdome to Him albeit he sees Him hanging there like a slaue yet he askes life of Him albeit he saw Him in weaknesse in torment and at the point of death All these things are marueilous and ye shall see them the more marueilous if ye will consider well the person of him who prayes what a man before this time he was and then what is his estate present and last the person of Him to whom he directs his Prayer This his conuersion was marueilous if this man had beene trained vp in the schoole of Christ any space of time it had beene lesse marueilous but beeing trained vp in a denne of thieues where hee had lost all kinde of equitie and naturalitie where hee had liued like a beast like a lyon liuing by cutting of throates theft and by the bloode of men this man to be turned from such an foule heart to get faith and seeke mercie so suddenly in a moment such sudden mutation is more than marueilous aad wonderfull Then will yee looke to his present estate if he had bene free in the body without paine so that he had gotten leasure and licence to looke thorow that body to His Kingdome and to that eternall Life then this doing had beene lesse marueilous
shall rehearse vnto you the vvhole Passion of IESVS CHRIST in as fewe vvordes as I can Then the whole life of Iesus Christ whilest Hee was in this vvorlde vvas a continuall suffering of the burthen of our sinnes that Hee bare and that obedience to His Father required that not onely in His life-time shoulde Hee doe for our saluation but chiefely it required that the Mediator shoulde die All that Hee did had beene nothing worth to vs and if Hee had not died for as the Apostle sayeth HEBR. CHAP. IX VERS XXII No remission of sinnes without blood Thinke not that euer thy sinnes shall bee forgiuen thee without the shedding of the blood of Iesus Christ And either thou must die or haue part in the death of the Mediator The ende of His suffering was the perfect abolishing and vndoing of the sinnes of the Elect as yee may reade in the ninth CHAPTER to the HEBREVVES Now marke againe This perfect abolishing and vndoing of our sinnes required a perfect passion and suffering of the Mediator Whether ye looke to the time it required a perfect time or will yee looke to the greatnesse of it it required an infinite quantitie of greatnesse for if it had not bene perfect in time and quantitie thou hadst neuer beene redeamed Brethren that yee maye the better vnderstande the vvhole Passion of IESVS CHRIST I shall point out vnto you the vvhole manner of His sufferinges For why shoulde vvee not knowe this Our life standes in His death Hee suffered all for vs. And I see thorowe out the Scripture the vvhole sufferinges of Christ maye bee drawne to these three sortes The first is The Lord Iesus suffered temptations Secondlie The Lord Iesus suffered shame and ignominie the GOD of glorie suffered shame Howe agree these two together Shame and Glorie The thirde the LORD IESVS suffered paine and that verie grieuous paine in soule and bodie I shall goe thorowe all these three kinds of suffering shortlie and so I shall make an ende And first to speake of these temptations shortlie I call the temptations that the LORD suffered those tryalles of Him by the Deuill His enemie for hee let Him neuer rest and woefull was that battell that Hee had with him on the Crosse and His temptations by the ministers of the Deuill in the worlde who solicitated Him to leaue His GOD euen such temptations as wee are subject to in this worlde onelie except sinne for Hee knewe no sinne there vvas not one spotte of sinne in that holie One and so Hee was not subject to these foule motions inwarde temptations as we are who dare not face the Sunne nor the Moone And wherefore suffered Hee all these temptations Euen for thy cause the ende of all His suffering was that Hee might succour all them who were tempted either in bodie or soule HEBR. Chap. 2. vers 18. Art thou tempted if thou canst haue recourse to Him who was tempted for thy sake Hee will pittie thee As Hee suffered and was tempted so by His suffering Hee hath learned to pittie thee Hee who neuer hath tasted of miserie hee cannot pittie the miserable bodie And therefore when thou art tempted goe to CHRIST and saye LORD thou wast tempted as I am therefore now helpe and succour mee Thus farre for the first sort of Christes sufferinges The seconde sort was His shame and ignominie that open ignominie that He suffered especiallie on the Crosse Whether ye looke to His accusation they accused that most innocent One as a vile sinner or whether ye looke to all these false Testimonies that were brought against Him or yet whether yee looke to the tauntes and mockinges that Hee suffered and to that spitting on His face and blasphemies vpon the Crosse In all these yee shall sâ—e that shame He suffered for our sinnes The Apostle ROMAN Chap. 15. vers 3. saies Iesus Christ when hee was in the worlde hee spared not nor hee pleased not himselfe as wee doe but as it is written The rebukes of them which rebuke thee fell on me All these despites thou shouldest haue suffered but the LORDE Hee translated them vpon Himselfe O the shame that the sinner shoulde haue suffered and if the LORD IESVS had not taken it off the backe of the sinner and laid it on His owne backe Come to the last sort Thou who wouldest bee freed of paine either in bodie or soule Marke the paine of the Lord lay holde on it and apply it to thy soule for otherwise Nothing shall remaine for thee but paine euerlastingly all the kingdomes of the worlde shall not saue thee Then the last sort was paine and dolour in body and paine and dolour in soule but in the soule chiefly Looke to the time of it from His first conception to His last breath scarcely was the Lord well borne when thorow the persecution of Herode the Tyranne His mother was compelled to flee with Him to Egypt from that time He was vnder continuall affliction whilst as Hee entered into the thirtie yeere of His age when Hee takes vpon Him the part of a Mediator for mankinde from this foorth for Hee liued after this space three yeeres and an halfe His paine grew and increased in body and soule and ay nearer the last houre His displeasure and paine grew the more Now Brethren we shall speake shortly of these paines and dolours that the Lord suffered in the time of these three yeeres and an halfe for the Gospell makes mention of that suffering during this space the Lord Iesus is in continuall paine both of body and soule not in body onely but chiefly in the soule His paine during this time is chiefly that inwarde anguish all His paine was for our sinnes if yee compare the soule and the body together the soule is ten times worse and more sinfull than the bodie the soule is nothing but a sinke of sinne all sinne proceedes out of that stinking puddle of the soule The body hath no life in it but that which it hath of the soule and therefore seeing the Lord offered Him to suffer for our sinnes Hee behooued to suffer chiefly in the soule What shall I say of the impudent Papists who maintaine this doctrine that the Lord suffered not that inward paine of the soule O! that they dare be so bolde as to auouch such doctrine against the manifest wordes of the Holy Spirit They knowe not what sinne is They knowe not what is the greatnesse of the euill of sinne or the Iustice of GOD and lastly they know not what is the mercie of IESVS CHRIST In a worde I proclaime both before GOD and His Angels the Pope and his shauelings are open enemies to the Crosse of CHRIST if it were but in this that they take away the chiefe part of His suffering Bee thou a Papist if thou continuest in that fantasie thou shalt neuer haue no part nor portion of His suffering Concerning the suffering of His bodie and of that ignominious death of
the Crosse wee haue bene speaking Only nowe I shall point out the ground whereupon the sufferings of the LORD arises First they rise of that naturall infirmitie He was an infirme man without sinne He hungred as we doe He thirsted as we and through trauelling Hee rested neuer daye nor night and sojourned through the world Hee wearied as we doe Then another ground was that sadnesse and heauinesse of the soule Hee was in a continuall sadnesse there was neuer so sad a man as He was we read that He did weepe but we neuer read that Hee did laugh And thinke not that when the soule is in heauinesse that the bodie can bee well And last His suffering proceeded of a violent dealing against Him and nayling Him on the Crosse vvho vvas so violently handled as the LORD of glory was I leaue this and vve vvill speake of the dolours which Hee suffered in His soule First the LORD IESVS whilst as Hee trauelled vp and downe amongst His people Hee vvas in a continuall displeasure When Hee looked vpon that obstinate people Hee was sad vvhen Hee entred in Ierusalem Hee vvepes and sayes Ierusalem Ierusalem faine would J haue gathered you as a henne gathereth her birdes vnder her wings but thou wouldest not The moste speciall griefe that the LORD suffered in His soule was that vvhich Luke in his tvventieth tvvo Chapter names an agonie that is an anguish in the soule and an heauie paine proceeding from a battell that Hee had in His soule it proceeded from the wrestling with the wrath of GOD and infinite wrath vvith Hell and the povvers of it vvith death not temporall but euerlastingly Novve this agonie Hee vtters in the Garden when Hee sayes My soule is heauie on all sides euen to the death That vvorde was expressed out of that bitter anguish that Hee had in His soule whilst He spake so To speake of the time of it I am of that minde that it vvas not only when Hee vvas in the Garden but before in the twelfth Chapter of Iohn vvhen Hee vvas speaking to His disciples Hee sayes My soule is troubled And Hee turnes Him to His Father and Hee sayes Father saue mee from this houre yet the nearer He drew to death it grew greater and greater it was greater in the Garden than it was of before but now on the Crosse when Hee saide My God my God why hast thou forsaken Mee it was the greatest of all I will speake something of this I will certifie you the speciall vnderstanding of the suffering of Iesus Christ stands in the knowing of this inward agonie which IESVS CHRIST had in His soule and if yee knovve not this yee know nothing of His suffering it is true that no tongue is able to tell it No all the tongues of Angels the heart of man nor Angell is not able to conceiue the greatnesse of it The wordes of the Scriptures expresse not the greatnesse of the anguish but so far foorth as the LORD will giue mee the grace I will speake somewhat of it In the wordes that the Spirit vses in the Scripture yee shall finde this The LORD suffers a torment in His soule then yee shall see in the wordes an exceeding greatnesse of the anguish in the soule and lastly yee shall see in the wordes of the Spirit not only that He suffered anguish in the soule and the greatnesse of it but the very degrees and partes of it particularly First goe to the olde Testament in the fiftieth and third Chapter and fifth verse of the prophecie of Esay hath these wordes It pleased the LORD IEHOVAH to breake Him the wordes importes not only the breaking of the body but also of the soule Then in the hundreth and sixteene Psalme and at the fifth verse Dauid who was a type of CHRIST sayes The sorrowes of death haue compassed Mee and the anguish of Hell hath ouertaken Mee These wordes importe not onely a bodily suffering but they importe an anguish in the soule Come to the Newe Testament Matthew in his twentieth and sixt Chapter My soule is heauie and compassed to the death Wouldest thou haue the greatnesse of it Hee sayes On all sides And whereto Euen to the death not of the temporall death but euen to the death of the soule Then Luke in his twentieth and two Chapter sayes Hee was in an agonie Hee was in anguish Hee was wrestling With whome was this His disciples were away from Him There vvas no man vvith Him It vvas vvith the wrath of the Father from Heauen with a vvrath vnspeakable Peter 2. Actes sayes GOD raysed Him vp from death and raysed Him the doloures of death beeing loosed He could not bee retained vvith them The vvordes in their owne language is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies extreame dolour like as a woman hath in bearing her birth The Spirite of GOD vseth to expresse the paine of the Hell in the soule by a similitude of a vvoman vvho trauelleth in birth for of all paines in the bodie it is the greatest and sorest and yee that haue felt it yee knowe that yee could not liue if it continued with you 1. THESSALON CHAP. 5. VERS 3. Hee settes downe the paine of Hell by that similitude When they shall saye Peace then shall come the suddaine doloure vpon them like a woman trauelling then shall they not escape And MARKE CHAP. 14. VERS 33. comes on more particularlie and saies Not onelie hee had a paine in the soule but also hee settes downe the degrees of the paine The natiue Language is moste proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Hee beganne to bee astonished and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee beganne to bee in a grieuous and extreame anguishe When the vvrath beganne to presse downe the soule then the anguishe arose and the extreamitie of paine But I leaue the opening vp of all thess vvordes vntill the next occasion and so to ende As vvee speake of the suffering of CHRIST So I beseech GOD to open our soules and our heartes to feele it For there is no life but in His suffering And the LORDE giue vs grace that our heartes maye take fast holde of his sadnesse and dolour to our joye euerlasting To this LORDE bee Honour and Praise for euermore AMEN THE XX. LECTVRE OF THE PASSION OF CHRIST MATTH CHAP. XXVII verse 46 And about the ninth houre IESVS cryed with a loude voyce saying ELI ELI LAMASABACHTHANI that is My God my God why hast thou forsaken mee THE last daye welbeloued in Christ vpon occasion offered in this place wee began to rehearse ouer all the whole Passion of Christ and vvee brought the matter to that agonie and that inwarde anguish of the soule which the Lord suffered beside all the outward passions of His bodie especially during the time of three yeeres and an halfe to wit the time in the which Hee bare openly the office of a Mediator betwixt God and man Nowe as the Lord will giue vs grace by
occasion of this voyce wherby the Lord vttered this heauie complaint to His Father before He yeelde vp the ghoste when He saies My God my God why hast thou forsaken me we shall speake this day of that inwarde agony and anguishe of the soule that the Lord was in when Hee vttered this voyce I perceiue three groundes whereby we maye bee able in some measure for who is able to attaine to the perfect knowledge of the greatnesse of that agony that the Lord suffered to come to the knowledge of that agony The first grounde I shall take out of the vvordes of Scripture vvhereby that agonie is expressed The second ground I take from these effectes that the Lord vttered partly in prayer and partly in heauie complaint in that agonie And the thirde ground I shall take from our owne feeling What auailes all the knowledge in the vvorlde without feeling of His Passion and of His Resurrection Then to goe forward in order and to open vp euerie one of these grounds The last day I began to bring to you the words of Scripture some out of the old TestameÌ„t some out of the New by the which this inward agony y t the Lord suffred in his soule is expressed most viuely I cited to you those words that are in the 53. chap. of Esay where there is a viue and liuely prophesie of Iesus to come into the world The Lord saies the Prophet tooke pleasure to breake him This breaking is not onely of the body on the Crosse but chiefely in breaking of the soule for the soule of Iesus was rent with sorrow Then I cited out of the 116. Psalme the words of Dauid being the type of Christ The dolours of death haue compassed me the sorrowes of Hell haue ouertaken me Then I came to the Gospel of Matthew and I cited these words out of the 26. CHAP. My soule is heauie on all sides to the death There is the heauinesse of the soule and an heauinesse without any joy and a heauinesse to death euen to euerlasting death Then I came to Luke who in his 22. CHAP. hath these words And he was in an agony there is a battell But where In the GardeÌ„ With whom None was fighting with Him no man was neare Him Whom with but with the heauie wrath of the Father that He felt in His soule In the 2. of the Acts I cited the wordes of Peter Whome God raised vp againe when He had loosed the dolours of death The word in its owne languague signifies that paine that women suffer in trauelling wherby the Scripture vses to expresse the paine of Hell And last of all I came to the words of Marke in his 14. Chap. where he not onely vtters this inward paine that the Lord had in His soule but also the greatnesse of it and the degrees and partes thereof The wordes are When the Lord was in the Garden he began to be afraid and astonished and then to bee in a wonderfull heauinesse The words in their owne language are more significatiue Nowe Brethren wee shall examine and weigh these wordes of Marke The first word that Marke vses signifies an astonishment a feare and an horrour whereby the Lord in the Garden was troubled suddenly from the Heauen so that all the members of His bodie shooke and trembled It is not a matter of jestes it arose vpon a sense of the wrath of God comming from HeaueÌ„ and a most vehement sense thereof that lighted on Him suddenly because Hee bare our sinnes and this terrible wrath ouer-tooke all the powers of His soule and occupied them Brethren I take this to be none other thing but that first stroke of euerlasting death whereby the reprobate shâ—ll bee stricken in the first entrie to Hell when they set in their head first to Hell the wrath shall so strike them that all the powers of the soule shall be dammished The suffering of Christ in His soule is the viue image of the suffering of the reprobate in Hell And â—t is it that Paul in the 1. Epistle to the Thessalonians sets downe When they shall crie peace all things are sure then sudden destruction approaches the wrath and vengeance from Heauen lightes on suddenly so that all the haires of their heads shall stand on end and it shall come vpon them suddenly euen as the showres and dolour comes on a woman who is trauelling in birth I can giue no better example of it than ye haue in the Prophecie of Daniel in Belshazzar the prophane man he is sitting with his Princes banketting and prophaning the holy vessels of the House of the Lord. What falles out hee sees come out of the wall suddenly an hand writting he sees it not so soone look the first stroke of Hel but he is stricken with a feare horrour his knees shiuer smite one another he becomes like a dead man a viue image of Hell This for the first worde that Marke vses and the first part of that agonie that IESVS CHRIST suffered for vs in His soule Now wee haue to weigh the second word Hee sayes Hee beganne to bee astonished and to be in a wonderfull heauinesse The word in its owne language signifies an extreame paine in the soule Who is able to tell it The Lord saue vs from the extreamitie thereof it rose vpon that horrible wrath that He was stricken with and was lying on Him and pressing downe His soule First Hee was stricken then the heauie wrath of GOD lyes still on the soule so that Hee hath dolour in His soule that all the powers of His soule is full of wrath Who can beare the wrath of the Omnipotent GOD No not CHRIST as He was man only no not all the Angels in Heauen The LORD saue vs from it When the wrath of the great GOD strikes on any in the Hell all the powers of the soule faile and all leaue off to doe their duties beeing full of displeasure It is a marâ—eilous thing for as carefull as the LORD was wount to bee of the redemption of man for that was His only care night and day it was His meate and drinke yet all that care was nowe away and He forgets it and Hee falles out in a Prayer and Hee sayes Take away this cuppe from Mee and that was the cuppe of His Passion for our Redemption yea Hee bids His Father take it away which if it had beene taken from Him neuer a soule should haue beene redeemed Consider then if Hee was in an agonie or not when Hee forgate the worke of our Redemption Now we must not thinke that this forgetfulnesse came of sinne our forgetfulnesse comes of sinne the Holy one had no sinne but it rose of an infirmitie of Nature wherewith Hee was cled for our sinne Yee see if a man be in a distresse in the soule the senses and all the powers of the soule are so occupied about that sorrowe that they forget their owne functions and operations
to helpe the part that is distressed Euen so it was with the LORD for when for our sinnes Hee was vnderlying the wrath of that Omnipotent Iudge all the faculties of His soule His vnderstanding His memorie c left all their functions that all might concurre to helpe Him in that common agonie Well Brethren if yee would see Hell yee haue here the viue image of it The reprobate after that at the first they are astonished vvith the sudden vvrath as they continue in Hell their dolour and paine shall euer be augmented the vvrath shall still lye vpon them like a mountaine tumbling on them and pressing them euer in soule body so that they remaine euer in this euerlasting paine Christ made an end of it but if thou be a reprobate this anguish shall neuer leaue thee Oh! that the vvorld vvill not knovv this and once pause on it vvould they then thinke ye runne to all mischiefe as they doe And if once thou be cast into Hell mountaines of dolour and heapes of vvrath shall be heaped on thee for euermore These are tvvo parts of that Hell that the Lord suffers novv vvould yee haue the thirde part I remit you to the 5. Chapter to the Hebrewes vvhere there Paul sayes that the Lord vvhen Hee prayed in the dayes of His flesh vvith strong cries and vvith teares Hee vvas heard He had a terrible feare beside the present paine He vvas in a feare of a greater danger to insue If thou goest to Hell once beside the present paine that thou shalt be in And O the vveight of that paine that shall be on thee thou shalt euer haue a terrible feare of a greater paine to fall on thee y e paine of Hell is not ended in a moment but y u shalt finde the paine gâ—ovving euerlastingly a mountaine of vvrath shall come after another as y e vvaues of the sea follovving one another It is a sore matter to be in this paine euerlastingly Now we haue heard the first ground out of the wordes of the Holy Spirit Come to the second ground When He was in the agonie He vtters such effects that they who saw Him and heard that pitifull voyce might easily see what anguish Hee had in the soule He falles out in a prayer Father take away this cuppe that is the cuppe of thy wrath wherein He vtters a forgetfulnesse of our redemption the dolour so increases vpon Him that Hee prayes with greater intention with teares and with strong cries and with weeping Hell will cause thee to mourne and compell thee to squeele and houle like a dogge laugh not it will cause thee to gnash thy teeth if thou be cast in vtter darknesse yet as He prayes the wrath increases that He did sweate blood and the droppes of blood fell from His face to the ground What man read ye of or heard yee euer of or euer shall that was in such a feare in such a torment that for the feare of the torment he did sweat blood So that ye see that the Lord was in such anguish as neuer a man was Were any of the Martyres in such a feare or such an anguish as this No no Then as Hee vtters His agonie in prayer so Hee vtters it in many heauie and bitter complaints Iohn 12. When hee is speaking of His glorification suddenly He breakes off and sayes My soule is troubled what shall I say and then Hee turned Him to His Father and sayes Saue mee from this houre and last Hee sayes My soule is heavie on all sides euen to the death But of all complaints this that Hee vtters on the Crosse My God my God why hast thou forsaken mee is the most heauie and it proceedes from the most bitter anguish of the soule Nowe the Lord grant that this complaint may saue vs from that complaint of the reprobate that they shall vtter in Hell No question these words vtter a forsaking of Him and that Hee was deserted for a time He was left off without all comfort in the world Of all joy that He was wount to haue all joy was taken from Him They import not a diuulsion of the Godhead from the manhead the glorious Godhead dwelt in the Lord Iesus whilst as He hang on the Crosse GOD neuer left Him at any time after that once the Sonne of God tooke to Himselfe our flesh Hee left it neuer no not on the Crosse nor in the graue Hee left it neuer nor neuer shall but the Godhead kept it selfe so closse in Christ the man that it would let Him haue no joy whilst He should pay that ransom to the vttermost farthing whereby the justice of God was satisfied for our sinnes And this is the thing He complaines on Yet whilst He sayes My God my God He lets vs see Hee despaires not but in the meane time whilst Hee was left He cleauâ—th to God hath His confidence in His God the Deuill and all the world cannot separate Him from His GOD that dwelt within Him Confidence in God will ofttimes be in the godly without feeling of joy albeit that Spirit will not be out of their soules The Spirit will minister no joy to them yet the poore soule will neuer leaue off to put confidence in God Well this complaint tells vs that Iesus Christ was deserted for a time to saue vs who should haue bene reprobates for euer But there is a great difference betweene Iesus Christ and the reprobate Indeede they agree in this that both He and they are left comforâ—lâ—sse He vttered a great complaint so they shall complaine and houle And as He cried and wept so shall they But here is the difference He was for a time in a manner reprobate they shall bee made reprobates for euer Hee complained for a time but they shall complaine for euer He ceases not to put His confidence in God the reprobate shall haue no confidence but as God shall leaue them so shall they leaue God as God shall turne His backe on them so shall they turne their backe on God This is a sore matter Then Iesus Hee vttered this complaint My God my God They shall not say My God why hast thou left mee but shall crie alas for euer God hath left me for euer and cast me off from His presence for euer This speech My God is a speech of confidence and He cleaues to God in His heart they shall shoute and cry GOD hath left mee for euermore cast me off This for the two grounds come to the third ground that is our owne feeling for if thou feelest not all thy knowledge auailes not a straw Paul to the Phillippians Chapter 3. sayes He counted all things to be but losse and dung that he might knowe Him that is Iesus Christ TheÌ„ he sets down the parts of this knowledge that I may know Him the vertue of His resurrectioÌ„ the coÌ„munion of His Passions be made conformable to His death
Wherin stands y e knowledge of the resurrection of Christ It is not eneugh to know it only The knowledge stands in a feâ—ling of the force of the glorious resurrection in thine heart and thou shalt feele the olde canker of sinne mortified and thee to bee quickned with a new life to liue to God And likewise wherein stands the knowledge of His suffering It stands of the feeling in thine heart of the mortification of sinne Thou must feele a regeneration in thee or else thou feelest nothing and thy soule shall get no life howbeit thou knewest all the Bible All this knowledge of Christ is but a dreame without a feeling and thou art but sleeping except thou findest a vertue proceeding from His suffering to thy soule to reforme it But to speake of that feeling-knowledge of Iesus Christ vvho died for our sinnes Howe shalt thou find and feele in thine heart that Hee suffâ—red anguishe for thy sinnes not onely in bodie but also in soule I thinke there shoulde bee no bodie but they should bee meditating on an answere I shall tell you how I and thou and euerie one of vs shall feele that curse and malediction that Iesus suffered and that was layde on Him for our sinnes If I finde in my soule in some measure that wrath for my sinnes which Iesus felt in full measure Lord saue vs from that measure if I taste and get a proouing of that bitter cuppe of the wrath of God that Iesus dranke the dregges of and all for my sinnes if I taste of it and put it to my mouth vvhen I feele this vvaye and taste I vvill begin and reason If I finde my sinnes and the burthen thereof so heauie that I can scarcely beare one sinne among a thousand yea though it were but an euill thought If I finde the burthen of my sinnes so heauie who am but a man O howe heauie must all the sinnes of the Elect bee that Iesus bare on His backe Looke how I come to His feeling from the other Then I vvill saye O howe heauie vvere the sinnes that IESVS bare on His backe And then I shall saye If once I can but taste one droppe of that wrath that followes my sinnes and findes it to bee so bitter Let them taste of that cuppe vvho will they neuer tasted of so bitter a thing Then vvill I saye O howe bitter vvas that full cuppe of vvrath vvhereof IESVS dranke out the dregges and all seeing one droppe of it is so bitter in my soule There vvee come in some measure to the feeling of that bitter vvrath that IESVS felt Beholde the dealing of GOD vvith His owne for although He loued them neuer so vvell yet Hee vvill let them feele the burthen of their owne sinnes in some measure He vvill tye the burthen of them on their owne backes whilest they grone and peach and He will touch them with the sense of wrath from heauen and that to let them vnderstand howe sadde and heauie a wrath it was that Iesus suffered for our redemption And when wee feele anie burthen for sinne let vs runne to meditate on the sore burthen of IESVS CHRIST or else thy sicknesse and thy trouble is not sanctified to thee if thou feelest not that Iesus Christ hath borne the burthen of thy sinne Well Brethren this is a vvay vvhereby vvee come to the feeling knowledge of the paine that CHRIST suffered and this is bitter But there is a sweeter manner If I feele that sweete mercie of GOD in mine heart and that peace of conscience in my soule I will beginne and reason with my selfe after this manner This mercie that I taste of this peace of conscience that I haue this joy and gladnesse that I taste it behooued to proceede out of the malediction and out of the wrath that lighted on my Mediator it had beene vnpossible for mee to taste of mercie if my Redeemer had not drunken out that full cuppe of wrath And I saye indeede to thee if the Lord Iesus Christ had not drunken out that cuppe of the wrath of God there had neuer beene such a thing as any joy or any piece of conscience in this worlde nor in the worlde to come if it had not beene ransomed with the precious blood of Iesus Christ there is not one droppe of grace peace or joy but that which is bought and which the blood of Iesus Christ hath payed for Alas if the world could vnderstand howe deare one drop of grace is No ere one drop of grace came it behoued the Lord to be taken put in the winepresse of Hell tread on tramped on with the feete of the wrath of God for this Iustice of God who was offended should neuer haue suffered one droppe of grace to come if it had not beene satisfied by the blood of the mediatour Now to ende this purpose I know perfectly that all this speech of the Crosse is but foolishnesse to the wise of the world These wise Heades who compasse the Worlde with wisdome all is but foolishnesse to them It is foolishnesse to them who perish as Paul sayes 2. Cor. 4.4 If thou findest the Crosse of Iesus but foolishnesse take thee a doome thou shalt perish all the world shall not saue thee againe by the contrary sayes Paul The speech of the Crosse is the wisdome of God the power of God to them who are saued All is but foolishnesse in respect of the Crosse all the strength might of the world things vnder Heauen is but weaknesse in respect of Iesus Christ and His strength If thou countest the speech of the Crosse to be power vvisdome assure thy selfe thou hast an earnest pennie that thou shalt get life blessed is that soule that delites to heare of y e Crosse of Christ counts it to be the povver wisdome of God which shines wonderfully in this base Crosse y e wisdome of GOD shined neuer so in the creation of the Heauens and of the worlde as in the vile and abject Crosse of IESVS CHRIST The power of GOD shined not so much in creating thee of nothing as it shines in thy redemption The more foolishe that this meane is that the LORD vses in redemption to wit a sillie Crosse the more base it appeares to bee the greater is the glorie of the wisedome of GOD who wrought such a great worke of redemption thorow such base meanes I say the more infirme that this meane is for what is more infirme than a sillie poore man or a vile Crosse the power of GOD appeares y e greater who hath wrought such a glorious worke out of such a base meane And I saye if thy redemption had beene wrought with a glorie as the Iewes and the Gentiles imagined if GOD had yeelded to their fantasie and wrought our redemption by a glorious meane that glorie of GOD had beene obscured and the meane had gotten all the glorie But it hath pleased the LORD
to worke this worke of redemption and saluation by base and naughty meanes that the world respects no more of than the dirt which they treade on Looke what is the difference betwixt the wisedome of GOD and the wisedome of man Will yee looke to the cause of our redemption to IESVS CHRIST or to the Professors and to Ministers they are the foolishest in the vvorlde sillie bodies and compare them vvith potent men they are but contemptible and of no valour and compare them with wise men they are but fooles So looke to the Crosse and to the Ministerie thereof whereby wee are saued all is weake base and contemptible and all to this ende that the LORD onelie maye gette the glorie and as the APOSTLE saies He that glorieth may onlie glory in the LORD And let euerie one of vs giue glorie to that LORD of Glorie To whome with the Father and the Holie Spirite bee all Honour and Praise for euermore AMEN THE XXI LECTVRE OF THE PASSION OF CHRIST MATTH CHAP. XXVII verse 47 And some of them that stood there when they heard it saide This man calleth Elias verse 48 And straightway one of them ranne and tooke a spunge and filled it with vineger and put it on a reede and gaue him to driâ—ke verse 49 Other said Let be let vs see if Elias will come and saue him verse 50 Then Iesus cryed againe with a loude voyce yeelded vp the ghost MARKE CHAP. XV. verse 35 And some of them that stood by when they heard it said Beholde hee calleth Elias verse 36 And one ranne and filled a spunge full of vineger and put it on a reede and gaue him to drinke saying Let him alone let vs see if Elias will come and take him downe verse 37 And Iesus cryed with a loude voyce and gaue vp the ghost LVKE CHAP. XXIII verse 46 And Iesus cryed with a loude voyce and saide Father into thine handes I commende my spirite And when hee had thus said hee gaue vp the ghost IOHN CHAP. XIX verse 28 After when Iesus knewe that all thinges were performed that the Scripture might bee fulfilled hee saide I thirst verse 29 And there was set a vessell full of vineger and they filled a spunge with vineger and put it about an hyssope stalke and put it to his mouth verse 30 Now when Iesus had receiued of the vineger hee said It is finished and bowed his head and gaue vp the ghost DVRING the time that the LORD IESVS hung quicke on the Crosse which was three houres and large more yee may reade well-beloued in Christ sundrie voyces that He vttered When I looke thorowe the foure Euangelistes I finde in number sixe sundrie voyces and euery one of them is well to be marked for at that time Hee vttered nothing in vaine The first voyce wee reade of was a voyce of diuine power together vvith mercy when one of the Thieues who hung at His right hand said to Him Lord remember me when thou commest to thy Kingdome The Lord answered him like a King and like a powerfull and mercifull God Verily J say vnto thee this day thou shalt bee with mee in Paradise The next voyce was a voyce of humane pittie and naturall affection toward His Mother she being by the Crosse with Iohn and other women He recommendes her to the custodie of His wâ—ll beloued Disciple The thirde voyce wee reade of was a voyce of sadnesse proceeding from an heart that was sadde on euery side to the death and from that agonie on the Crosse My God my God why hast thou forsaken mee The fourth voyce in like manner was a voyce of sadnesse proceeding from a wonderfull heate in the soule and body I thirst The fifth voyce by all appearance was a voyce of joye seeing the worke of Redemption to bee wrought and the wrath of His Father to be asswaged He saies after He had drunken the vineger Jt is finished The sixt and last voyce in like manner was a voyce of joye for finding Hee was to giue vp the ghoste immediately and finding His Father sweetly to loose His soule from His bodie He saies Father into thine hands I commend my spirit Now Brethren all thâ—se foresaid voyces the Lord vttered during the time that He hung quick on y e Crosse Of these we haue heard the first the second the third which was that heauie complaint that Hee made to His Father My God my God c. This daye as God shall giue vs grace wee shall speake of the three other voyces one of them of sadnesse and the other two of joye But before wee come to these voyces which are the three lâ—st voyces wee haue to speake something of the misconstruing of the complaint of the Lord vttered to His God Nowe the Iewes that stood by Him and heard Him crie Eli Eli for Hee cryed aloude of maliciousnesse not of mistaking Him they begin to calumniate and to misconstrue His wordes because the worde Eli which is My God sounded like Elias Therefore they said Hee cryed for Elias when Hee cryed on His God Let vs see if Elias will come and take Him downe In the which wordes wee may see clearely that they sought not onelie to destroy His bodie but the Deuill in them sought to sunder and seuer Him both in soule and bodie from His God they woulde not heare Him crye vpon His God but they sought to destroy His bodie and His soule such was the insatiable malice of the hearts of these Iewes against Iesus Christ This is the common dealing of the Deuill and his instruments with the godly and chiefely in that last houre when the separation of the soule from the body is to follow Not only to get the body dead but the soule God separated if thou beginnest to pray call on God they will scorne thy prayer seeke to cut thee froÌ„ God all hope of life But to leaue them their bitter maliciousnes As in all the poinctes of the suffering of Christ I looke more to the disposition of His Father than to the Iewes to the deuil or his instrumeÌ„ts So I doe in this No question as His Father exercises Him inwardly with a bitter wrath eueÌ„ so wheÌ„ as the Lord by making an heauy mone seekes an outgaet cries My God my God c Hee will haue Him met outwardly with bitternes Aime where He wil He meetes Him with nothing but bitternes wrath inwardly outwardly hell inward outward no refuge nor escaping till y t ransome be payed to the least farthing Wel BrethreÌ„ if ye would see an image of hell see it here The Lord Iesus was for a time fealt nothing but extreame bitternes But the reprobate after they be once casten into hell there is nothing for them but bitternes let theÌ„ aime here there to escape houle cry they shal be met wiâ—h bitternes What if it were but for a time The Lord escaped His suffering
was but for a time but no escaping for thee if thou be thrust into hell thou shalt neuer get out and shalt find nothing but bitternes aime here or there all shal be in vaine euerlasting bitternes shal be casten in thy teeth and compasse thee on all sides that is a sore word An euerlasting bitternes neuer to haue an ende So blessed is that soule for euer who in that Day shal be found in Christ to get a part of that passioÌ„ y t He suffred the Lord giue euery one of vs grace now while we haue time to know Him to seek to be fouÌ„d in Him for wo to y t soule y t shal be fouÌ„d out of Him in y e great day Now I come â—o y e voyces first to that fourth voyce y t the Lord vttered wheÌ„ He said I thirst When vttered He it When He knew that all â—hinges were ended To the ende that the prophesie might bee fulfiâ—led that was spoken of Him before Hee saide I thirst A voyce of sadnessâ— comming from an extreame drought of bodie The Lord Iesus as He tooâ—e our nature vpon Him so He tooke on all our infirmities sinne exâ—epted Many times was Hee hungry and thirsty but chiefely whâ—n He hanges on the Crosse in that extreame heat of His soule and His body The soule was burnt vp with wrath and all the moysture of the bodie likewise dryed vp with wrath at this time the Lord had such a thirst that the tongue of man cannot expresse it thou sufferedst neuer such a thirst in any Feuer or disease as the Lord Iesus suffered for thee on the Crosse And no doubt beside other paines this exceeding thirst was a part of His paine and a part of that ransome that He payed to the Father for our redemption Yee see when a man is in a Feuer the thirst will bee a speciall part of the paine that hee hath Therefore albeit the thirst that the Lord sâ—ffered on the Crosse was an exceeding great paine yet He will not vtter His voyce I thirst till the ransome was payed Hee would not seeke to quench that thirst till that wrath of the Father was satisfied The drought was insatiable for the infinite wrath of God thirsted after the blood of the Mediator bearing our sins and was not quenched till the blood of the Mediator was drunken vp No quenching of sin but by the blood of the Mediator if thou bee not in Him the wrath of God will thirst for thy blood After this followes that bodily thirst The soule is dried vp the moysture of the body is clung vp the wrath suckes all vp On this rises the thirst of the body for except the Lorde had had a spirituall thirst and a pleasure to obey His Father to the death to saue thy soule from Hell it had beene vnpossible for Him to haue suffered that bodily thirst so long Learne this lesson at the Lorde Iesus and followe His example wee should suffer patiently all paine that it pleases the Lord to lay on body and soule knowing that it is according to His will and that by thy suffering thy obedience to Him is tryed And as we should suffer patiently all paineâ— so wee learne at Christ to abide patiently this bodily thirst in sicknes or Feuers knowing well that the Lord layes it on vs to trie our obedience patience But wilt thou know how thou shouldest abide it patieÌ„tly The Lord Iesus had a spirituall thirst to obey His HeaueÌ„ly Father for thy saluation that swallowed vp that bodily thirst Gette thee an earnest thirst to obey thy God it will bee a wondrous thing how patientlie thou wilt suffer whatsoeuer God wil lay on thee Therfore BrethreÌ„ in all things we should set our hearts to obey God and winke and close thy eyes at all dangers yea if thou be in extreame thirst and going to die say Lord I wil obey thee if thou get thy heart thus resolued and humbled vnder the hand of thy God howbeit thou be in pain for a time thou shalt see a faire end The Lord Iesus after this thirst and after death saw a glorious end So no question wilt thou leane on thy God as He did abide His will patiently thou shalt see the joyfullest most glorious end that euer was The Lord giue vs grace to obey God and to say Cast me here or there lay on me what thou wilt I shall obey thee though thou shouldest slay mee I will trust in thee This is an happy râ—solution We shall speake of the end wherefore the Lord vttered this voyce To the ende saies Iohn that the Scripture might be fulfilled In the 5. of Matt. the Lord saies J come not to dissolue the Law and the Prophets but to fulfill the Lawe and to fulfill euerie jote of that Lawe Heauen and Earth shall perish ere one jote of that Lawe shall passe away Now among all the prophesies that Christ fulfilled there is one here made mention of in the 69. Psalme Jn my meat they gaue mee bitternesse and in my drinke they gaue mee gâ—ll to drinke Nowe this prophesie is accomplished Dauid spake this in his owne person typically but the veriâ—y thereof was fulfilled in Christ Dauid got no vineger to drinke but Iesus Christ drunke vineger When the Lord came into the world wrought the worke of our redemption there was not so much as a title that was foretold of Him but He fulfilled it there was not a circumstance of His death but it was fore-tolde That nayling was fore-tolde where it is said They pearced mine hands and my feete The hanging of Him betwixt two Thieues was fore-tolde They reckon me saies the Prophet amoâ—g the vnjust The diuiding of His garmentes was fore-spoken They diuidâ—d my garmentes among them and cast lottes for my coat Looke the XXII and IXVI. PSALMES and the LIII CHAPTER of ESAY So this drinking of vineger was foretolde Nowe what learnes this vnto vs Was there euer any man whose death was pointed out this waye No neuer any one All the Kinges nor all the Emperoures had neuer such a particular pointing out of their death This lets vs see that the Father had a more speciall care of the death of IESVS than of the death of anie man that euer vvas and consequentlie it lets vs see that there vvas neuer such a vvorthie personage in the vvorlde as IESVS and that there was neuer such excellencie in the death of any as in the death of Iesus in it stood the life of the world Let men make pompes of the death of Emperours the Lord had neuer such an eye to the death of any as to the death of His onely well beloued Sonne and all the predictions of His death are to this end that wee comparing the issue of His death with the predictions wee might beleeue that Iesus was sent to bee the onely Sauiour of the world When I thinke on this I wonder at the
yet it will be a weake voyce because the strength of nature failes Yet Iesus all the day before vttered not so shrill a voyce So it must follow that naturall strength was not failed in Iesus Christ and that by the strength of nature hee might haue liued long for the other two liued long and were not dead till they came and brake their legges Iesus died against nature neither was hee broken as they were What followes of this Iesus Christ in that same moment that he yeelded the spirit hee had a power aboue nature and a diuine power against nature which puts out the life and if he had power against nature to put out his life hee vttered before the Iewes that they had no power to put out his life and that hee had a power to keepe his life if it had pleased him And that is it which he saies None takes my life from mee but I laye it downe and I take it vp againe Yee will heare that when worde came to Pilate that IESVS was dead hee wondered and all the world wondered at this yeelding vp of the spirit And by this the Lord would shewe that hee was not a common man hee would shewe that he was God either to keepe his life or to put it out at his pleasure Hee saies Father into thine handes I commende my spirite These wordes are farre from this My God my God why hast c. for those words proceeded of great sadnesse mixed with confidence but of no joye but these wordes Father into thine handes c. as they proceeded of confidence so they proceeded of a wonderfull joye No doubt at this time hee feeles that sweete hande of the Father dealing with him moste sweetelie not as the reprobate Alas the hande of the Lorde in justice striking the soule of the reprobate looses it from the bodie with the sense of extreame wrath But the Lord feeles the hande of the Father loosing his soule from the bodie with sweetnesse And all they who die in CHRIST will feele the Father loosing the soule with sweetnesse as these last wordes vtter Looke to the Martyres they neuer vtter the first voyce My God my God c. No but the second Father into thine handes I commende my spirite because they find joye in torment Steuen the first Martyr vttered the second voyce ACTS CHAP. VII VERS 59. And the rest of the Martyres followed him which testifies plainelie that this was a voyce of joye that IESVS vttered But marke the wordes of CHRIST yee see that euerie man and vvoman beside the bodie they haue a spirite and more beautifull and farre more precious of substance than the bodie and yet it lodges in an house of claye and in an earthlie Tabernacle Next there will bee a separation of the soule and the bodie Thou thinkest euer to liue but whether thou wilt or thou wilt not thy soule shall bee separate from the bodie and then the bodie shall die Shall thy soule die No if thou bee in CHRIST the Father shall take thy soule Nowe againe Brethren see how carefull the Lord is of his soule at the poinct of death If Iesus who had no sinne is so carefull of his soule I pray thee who art a sinfull bodie how carefull shouldest thou bee thereof It must liue either in Heauen or in Hell if the Lord cryed so loude that the earth quaked again till the Temple rent asunder wilt not thou a sinfull creature bee carefull of thy soule A man should haue care of the soule at all times but chiefly at the houre of the separation for at that time the Deuill is busie to deuour thee and the golfe of Hell to swallowe thee vp Then looke how carefull thou shouldest be in following the example of Iesus to recommend the soule into the handes of the Father and looke how carefull thou art to render the soule into the handes of the Father the Father shall be as carefull to loose the soule if thou bee in Iesus Christ to conuoy it with Him to rest for euermore in His blessed bosome The LORD giue vs grace to commende our soules into the hands of that faithfull keeper in the houre of death and that wee maye finde Him readie to receiue and conuoye them with Him to that euerlasting rest purchased to vs through Christ To whom with the Father and the blessed Spirit be praise for euermore AMEN THE XXII LECTVRE OF THE PASSION OF CHRIST MATTH CHAP. XXVII verse 50 Then Jesus cryed againe with a loud voyce and yeelded vp the ghost verse 51 And beholde the vaile of the Temple was rent in twaine from the top to the bottome and the earth did quake and the stones were clouen verse 52 And the graues did open themselues and many bodies of the Saincts which slept arose verse 53 And came out of the graues after his resurrection and went into the holie Citie and appeared vnto manie verse 54 When the Centurion and they that were with him watching Iesus saw the earthquake and the things that were done they feared greatly saying Truely this was the Sonne of God MARKE CHAP. XV. verse 37 And Iesus cryed with a loude voyce and gaue vp the ghost verse 38 And the vaile of the Temple was rent in twaine from the top to the bottome verse 39 Now when the Centurion who stood ouer against him saw that he thus crying gaue vp the ghost he said Truely this man was the Son of God LVKE CHAP. XXIII verse 46 And Iesus cryed with a loude voyce and saide Father into thine handes I commende my spirite And when hee had thus said hee gaue vp the ghost verse 47 Now when the Centurion sawe what was done hee glorified God saying Of a suretie this man was just verse 48 And all the people that came together to that sight beholding the things that were done smote their breasts and returned IOHN CHAP. XIX verse 30 Now when Iesus had receiued of the vineger hee said It is finished and bowed his head and gaue vp the ghost WEE heard the last daye vvelbeloued Brethren the sundrie voyces and speaches vvhich Iesus Christ vvhilest Hee hung quicke on the Crosse and vvas nayled thorow handes and feete vttered in the audience of the vvhole people The first two voyces vvere the voyces of pittie and mercie The one of mercie to one of the Thieues that vvas crucified vvith Him Verily saies the Lord this day shalt thou bee with mee in Paradise The other of pittie to His owne Mother vvho stood by looking on Him when as Hee hung vpon the Crosse in extreame paine recommending her to IOHN His welbeloued Disciple Other two voyces were voyces of sadnesse and heauinesse of heart The one an heauie complaint to His Father My God my God why hast thou forsaken mee The other proceeding from an extreame drought that came of that sense of wrath and paine which Hee felt during the time that Hee hung vpon the Crosse I thirst The last two
greater wonder to see a regenerate man from whome that scroofe is taken away than that all the rockes should rent This for the first wonder now followes the second The Earth quakes No doubt but with the quaking of the earth there was a sore dinne whilst the soule of the Lord separated from the body O! what a thing was it to draw the soule of the Sauiour of the world from the body No the renting of the rockes was nothing in respect of that drawing of the soule of the Mediatour from the body The Earth is holden vp by the mightie hand of the Lord and when it shakes the mightie hand of the Lord shakes it When the Lord begins to shake His arme all the mountaines shakes it is no jesting for if Hee hit thee Hee will bruse thee in pieces although all the world were about thee What is miserable man doing that will not knowe the power of the Almightie God This shaking meanes a threatning to this people and the earth threatens to swallowe them all vp for their indignitie they wrought to their Lord their Maker If thou dishonourest thy Maker the earth shall open and swallow thee vp as it did Core Dathan and Abiram who withstood Moyses No it is a wonder that the earth should beare men No I protest I would not wonder so much if the earth opened and swallowed some men as I wonder that the Lord in His long suffering patience spares them and holds His hand and Iudgement off them It is a wonder that the houses fall not downe on the blasphemers and the chambers where they commit their filthinesse should not smoother them But Hee shall cause an heauier thing fall on the body and soule than a thousand mountaines were tumbled on them thou doest nothing but heapes vp wrath as the Apost sayes against the day of wrath No wrath and heauie wrath shall be heaped on them So the earth threatens thâ—m for the indignitie they did to their Lord. Yee see that after the earth quaked it will swallow vp townes and people but shee swallowes them not vp now but the earth vomites them out as not worthie to beare them in her bellie No she thought them ouer bitter to be within her who had dishonoured her Creator but afterward looke what came on them The earth will reuenge that foule thing done to her Lord the land of Iudea spued them out and the earth will not let that cursed kinde haue a foot-breadth of her O! what is it to haue battell with the Creator when He begins to arme the earth or any creature against thee we would thinke that this shaking of the earth should haue mooued them yet tâ—ey take no thought for it At the voyce of the Lord the earth did shake but did the Priests and the Scribes shake Are they mooued at the dinne and shaking of the earth So againe I say there is nothing so vnmooueable No not the earth as thine hardened heart will be at all the denunciations that will come from Heauen or Hell saue thy selfe from a reprobate sense or else thou shalt neuer bee wakened till thou bee thrust into hell where thou shalt bee tormented vvith endlesse vexation without any hope of comfort This for the second wonder Nowe let vs come to the clieuing of the Mountaines This followes on the former as the earth opened to swallow them so the mountaines cloue to tumble vpon them The mountaines will not suffer them to dishonour their maker What mooued this the Iewes Euen as much as the other two No question it was a great and terrible noyse when the mountaines cloue Woe to a senselesse heart The mountaines may clieue and shiuer and quake but if thy soule bee giuen to induration the stones mountaines shall bee mooued and broken but thine heart shall neuer breake Woe againe to a senselesse heart which is not mooued at the word of God that Scepter of yron whereof ye reade 2. Psal shall light on thee bruise thee in pieces Therfore cast away that vaile froÌ„ thine heart and striue to keepe light in thy soule conscience and walke in sobriety till thy God call on thee and then thou shalt see a blessed ende Nowe wee come to the last wonder which was wrought The graues doe their duetie they forget not their maker but in their manner they glorifie their Lord God and honour Him yea death it selfe with the graue doe Him homage and honour But miserable man will not honour Him The graues laye open from three a clock after noone for about three a clock the Lord gaue vp the ghost and they lay open all that day all that night all the daye following and the next night till the morning that the Lord rises and then the bodies of the Sainctes also arole by vertue of His resurrection and went into the Citie The graues will tell the miserable people that the Lord Iesus had loosed the bandes of the graue by His death By death He slew death with her owne sword He slew her as wee speake Shee would teach them that the bodies in that Great day shall rise vp by the vertue of that resurrection of Iesus Christ This question may bee asked What became of those bodies which arose went into the City Did they lay them down againe in the graue or ascended they to Heauen I will not bee curious in this purpose But in my judgement they were taken vp to the heaueÌ„s with Iesus Christ to be an argumeÌ„t of our resurrection going to the heauens This was a faire lesson but this miserable people was not moued Woe to a stonie senselesse heart the graue may open but nothing will open a senselesse soule Therefore I beseech you striue to get a soft and mollified heart The voyce of Iesus made the earth to quake the rockes to rent the graues to open the deade to rise but the voyce of the LORD opened not their heartes then He opens the graues It is an easier thing to raise a dead body out of the graue than to raise thy soule if it bee once haâ—dened it is more wonderfull to raise a deade soule and to see that soule get a sense of Heauen than to see all the bodies of the Church-yard rising Nowe to compare these wonders There are two of them The first and the last that teach this people The other two the second and the third that threatens them The quaking of the earth and the renting of the rockes threaten a damnage and destruction to them and in this temperature of His wonders As the power of God so the wisdome of God appeares wonderfully He threatens this people for the indignitie that they had done to the LORD of glorie with Hell and death yet Hee holds vp His handes O! how vnwilling He is to strike but if He light on thee Hee will cause thee squeele He is ayming Hee is shaking that terrible arme and threatning them in the meane time
Father so did it cast a sweeter smell in the nose of the godlie than euer they founde and they thought it had such a fragrant odour and such a sweet smell vnto them that they thought ere they had beene separated from Him in His death they had rather chosen to haue dyed a thousande deathes for as the Lord saies Wheresoeuer the carion is there must the Eagles resort Well is the man who in his death findes the sweete smell of y e death of Iesus Christ I haue no more to say of this matter but if this acquaintance of Iesus for the time tooke such a pleasure in His death beeing shamefull that they could not bee separated from Him it is a shame to vs to draw so far backe from Him not now hanging in ignominie on the crosse but most glorious in the Heauens Fye on this dull headed and dead world that hath no sense of that glorie and is not allured by that vnspeakable glorie rather to suffer a thou and deathes albeit it were the sword the fire and all torments than to be separated from this Iesus Christ But the womens part is more particularly to bee considered Let all women take heede it is saide Many women were there Moe of them haue followed the Lord to the crosse than men that I may speake to the glorie of GOD and shame of men As for men I finde nothing but this generall In Luke a companie of men and women but in Matthew and Marke I finde of women especially they are looking on Him with sadnesse mixed with joy And from whence came they It is said that They came out of Galile following on Him they neuer left Him they wearied not to follow such a guide they ministred to Him on their owne charge As they were fedde with that bread of life that came out of His mouth so they spared not freely and liberally to communicate all that they had to Him And happie is the man who so findes the effect of the word of life in his heart that hee would bestowe againe all that he hath for the loue of that word Brethren yee know what is in hand presently many words neede not seeing this diuision of the towne in competent Congregations intended is to feede your soules with the word of life spare not for goods to get that word of life Nowe I see beside the multitude mention made of three women Marie Magdalene then Marie the mother of Iames the lesse and of Ioses and Salome the mother of the two sonnes of Zebedeus No question these women mentioned here haue borne a tender affection to the Lord forgets the Lord that loue they bare to Him in all times before in following Him from Galile to Ierusalem and from Ierusalem vnto the ignominious death of the crosse and there staying with the Lord and not leauing Him but ministring to Him forgets the Lord this No but He remembers vpon it thou shalt neuer doe a good deede to IESVS CHRIST but Hee shall meete thee they loue Him and Hee honours them they neuer left Him they shamed the men yea His disciples yea euen the very Apostles for we read not of any of all His Apostles that any of them was there present except Iohn Peter had taken him to a backe side for all his stoutnesse before the rest were offended in Him These women did cleaue to Him through the band of loue forgets the Lord this No as they loue Him beyond His Apostles so the Lord honoures them aboue the Apostles It is no small thing to get the honour to be an eye witnes of the death and resurrection of IESVS CHRIST it is greater honour than all the honour in the world No doubt the LORD made these women in their turning backe preachers to the Apostles themselues they tolde Peter Iames and Matthew what they had seene there is none end of honour when the Lord begins to honour as He honours them to be witnesses of His death and preachers of it to others so Hee will haue the names of some of them to bee registrate to the posteritie And it is the will of IESVS CHRIST that this day I promulgate the names of these women in your audience to their honour after so many hundreth yeeres and their names shall be registrate perpetually to their euerlasting honour whilst IESVS CHRIST come againe yea their names shall bee written in the Heauens euerlastingly Neuer one repents the gratitude done to IESVS CHRIST thou shalt get two good deedes for one Againe the LORD will let vs see in the example of these women that oft times in women there will be a more tender loue to the Lord IESVS than in men who are the stronger sexe ye will see the weaker and simpler that the sexe bee and the lesse worldly wit that it haue the more spiritually it is disposed the more affectionate it is to heauenly thinges the greater heauenly wisdome it hath If any man sayes PAVL seeme to bee wise in this world let him bee a foole that hee may bee wise that is truâ—ly wise wise in GOD 1. Cor. 3.18 And as their loue is great so the Lord will honour them to the shame of men and whereas men should preach CHRIST Hee will make women to preach IESVS CHRIST to men to the shame of men and His owne glorie All tends to this that as men and women doe desire to bee honoured of God so all men and women should striue continually to loue and glorifie GOD. GOD loues none nor honoures none but only those who loue and honour the Lord Iesus Christ if thou louest not the Lord Iesus Christ thou shalt get no loue nor honour of God yet further this is not to be passed by the world vvonders novv that Hee had such an eye to these three vvomen There were many hundreth men but how many of their names were registrate to their honour Hee had such a respect to them that He espied them out beside the rest of thousands that were there and by His Holy Spirit caused registrate them This registrating of them came not rashly but from an ordinance of God and His especiall Prouidence There is not a publike conuention albeit it were a man hanged where multitudes of men and women run together to heare see but the all-seeing eye of the Lord is vpon euery person in particular man woman ladde or lasse Neuer an head there great or small poore or rich noble or ignoble but the eye of the Lord is on them yea it goes downe to the inward affections to rippe and search them to see of what disposition euery soule is As for example we are all met together here sundry men and women some greater some smaller some younger some older yet there is not one of vs on whome the Lord hath not His eye We are met to see Iesus Christ crucified on mount Caluarie there is not one of our hearts but the eye of the Lord sees it and Hee
sees wherefore and for what end thou art come to that meeting whether it be to feede thine eares and to take delectation in hearing of new things or to take pastime to see and be seene or to eschew the shame of the world or whether thou commest to reape profite and to be edified of that thou hearest and to get life of that Crosse and death of Christ for therein stands thy life and this should be the end of thy meeting with Gods children Thâ—n seeing the eye of the Lord is set on euery soule therefore it becomes euery one of vs to striue to approue our heartes to the Lord so that euery one of vs may saye to the Lord for this ende am I come O Lord to be partaker of the fruit of the death of Iesus Christ Woe to them who come for another cause or sinistrous respect and come not to be edified for the Gospell shall neuer be a worde of life to them but a sauour of death vnto death If it worke not life in thee and if the Spirit worke not life by the preaching of the Crosse it shall be the power of death to thy soule Brethren we haue heare the first part Now we haue to speake of the second part The taking of His bodie downe from the Crosse before His buriall The taking downe of the body of the Lord Iesus Christ the Lord of lords comes of a râ—quest made to Pilate and made not by His friends but by His enemies I see this this miserable people of the Iewes were spoyled of all power as they had no power to hang any so they had no power to take any downe from the Crosse or from the gallowes without the leaue of the Magistrate they were spoyled of all power by the judgement of God therefore they behooued to haue recourse to Pilate they were slaues yet they would not acknowledge the true King of glorie who might haue made them free I see heere a commendable thing in the Romane policie As it was not lawfull to hang any without the command and licence of the Magistrate so they who were hanged might not be taken without the licence of the Iudge There sould nothing be done to a guiltie person but by the authoritie of the Iudge God in His judiciall Law gaue not only Lawes concerning the lifting of men vpon the crosse but also of y e taking down of them froÌ„ the crosse It is wel to be marked who it is that giues the aduise that the Lord with the other two should bee taken downe from the crosse to put an ende both to their paine and their ignominie It is not one of His disciples it is not Peter nor Iohn nor Matthew they are not so bold they durst not presume it No it was His enemies that crucified Him that interponed their request for Him Was this a benefite they did to Him Certainely this was a benefite they did to Him to take Him downe from the crosse yet they doe it not to benefite Him for any pitie they had on Him for they thought that Hee was liuing but the Lord had giuen vp the Ghost When thy friendes will not make a suite for thee the Lord will raise vp thine enemies to doe thee good He cannot only make thy friend doe thee good but thy foe also If thou bee the Lordes He can make them who would wish thee woe to doe thee good if thou be the Lords the fire the water and the sworde which otherwise would deuoure thee shall benefite thee the Lord against all mens expectation shall doe thee good if thou bee the Lords thou shalt not want reliefe Now what was the summe of their request They besought Pilate that their legs might be broken and that they might be taken downe That is that they might bee put out of paine and that they might make an end of them for they thought they were quicke Now whether this request was vpon a custome vsed amongst them or not the Text declares not but it seemes except the feast of the Passeouer had interueened that same time that they would not haue bene carefull of them but would haue suffered them to hang whilst they had yeelded vp y e Ghost The other two were quicke in paine when the Lord yeelded vp the spirit I note this When thy enemies doe thee a good turne they doe it neuer of loue These might haue dispatched the Lorde and the two Thieues with lesse paine than to haue broken their thies They had taken their liues sooner from them if they had beaten out their braines So when thy enemie benefites thee and does thee anie good turne bee sure he does it not of purpose to doe thee good as we coÌ„monly speake If he giue thee a bit he will giue thee a buffet with it Soure and bitter is the benefite of the enemie Indeede it is true that the Lord who makes all thinges to worke for the best to them that loues Him will dispose their doings otherwise and make them to worke thy good And therefore haue thine eye set vpon the Lord and He shall make the malice and bitternesse of thine enemie to turne to thy comfort There is another thing to bee marked The Lord had ordained that there should not bee one bone broken of CHRIST and so it was fore-tolde Nowe will yee see the force of the word and prouidence of God The force of the worde and prouidence of God appeares the more clearelie by this opposition which is made to His ordinance The Iewes requested to haue His bones broken and Pilate gaue commandement to breake them But is there any bone broken notwithstanding their sute and Pilates commandement No not one This lets vs see That if God haue ordained said any thing it lies not in the hands of any man to disanull it If God shall say There shall not be one bone of my anointed broken great Caesar and al the Kings of the earth the king of Spaine and the Pope and all their adherents shall not be able to doe the contrary So in the middest of all feare and danger let vs depende vpon the prouidence of God and saye Lord if thou hast saide otherwise than these mens intentions are I will not bee affraide for them I know they are not able to do any thing without thy prouidence and so Lord I leane onely on thy prouidence and am content with thy will So in these miserable dayes we are to leane to God and to depende on His prouidence and wee shall see the vaine enterprises of men vanish away like smoake and we shall see the wicked to bee made spectacles to all the worlde Let vs see what moued the IEVVES to make this request Was it pittie that mooued them No They had no pittie of Him Was it obedience to the commandement of God who commaÌ„ded that an hanged man should be cut down y t same day because he was accursed Deu. 21.22.23 No it was a vaine
appearing heire to a kingdome men will count of him Much more then when we see a man or woman ordained to that Heauenly kingdome and to that glory shoulde we not honour them for that respect of glory Paul to Tim. saies In a great house are many vessels some to honour some to dishonour Yee see in a Noble mans house howe honourably they will handle golden and siluâ—r vessels Then when we looke to a faithfull man should we not count greatly of him because hee is so glorious a vessell and is to be partaker of that glory All the glory of this world appertains properly to the faithfull Indeede often times they haue least part thereof that they maye knowe their happinesse standes not in this earthly glory but in that glory of Heauen the wicked haue most of it Yet I say All the glory euen of this world appertaines to the faithfull only No honour appertains to a king who is a reprobate He is but a violent vsurper of these worldly things and he shal one day giue account of his violent vsurpation nothing but shame appertaines to him and all his honour shall bee turned into shame Now I goe to the next thing The boldnes that Ioseph had in coÌ„ming to Pilate Hee lurked before but nowe when Iesus is lying in greatest ignominy as wee vse to speake At the Gallowes foot The man takes boldnes steps in to Pilates Hall makes his request His riches his substaÌ„ce honour held him abacke awhile but now he comes out forgets all interceades for the body of Iesus to burie it Thy riches honour of the worlde are like as many fetters yron chaines to retaine thee hold thee abacke from Christ Yet all the riches honour in the world cannot hinder nor hold backe GODS calling when Hee puts out His hande to drawe thee in to Him But if He put not out His hand draw thee out thou art so fast detained that all the strength in the worlde will not be able to draw thee It is true that Paul saies 1. Cor. 1.26 Ye see your calling how that not many wise men after the flesh nor many noble are called It is a rare thing to see the Lord draw such men He vses not to call many wise men out of the hands of their wisdome nor many rich men out of the hands of their riches nor many Noble men out of the handes of their Nobility No He lets them be We reade not of any potent men among the Jewes whom the Lord pulled out to be His Disciples except these two Ioseph Nicodemus There might haue beene moe among the Princes of the Iewes but wee find the names of no moe registrate O how hard a thing it is to draw a wise maÌ„ a mightie man or a Noble man to Christ for it is true that Christ saies It is as hard to drawe a rich man to Christ as to draw a Camell thorowe a needles eye To draw a great body thorow a needles eye is no lesse difficulty than to draw thee to Christ who art a Noble man who wilt sit vp talke of thy kinred of thy blood This doing of Ioseph may bee marueiled at Think ye not y t Ioseph should haue manifested himselfe rather in Iesus lifetime than nowe after His death When Hee was going working wonders and speaking such sweet sentences as neuer man spake yet all this moued him not to come foorth and shew himselfe But now Christ being in shame he comes out Whereunto shall I ascribe this I ascribe it to the force y t came from the death of Iesus There was neuer a liuing man in the world that had such force as y t dead body had No I say He had more power hanging dead on the crosse than when Hee was liuing in the world more mighty was His death than His life The Lord giue vs a sense feeling of y e force of y e death of Christ it is able to cause a dead body rise from death to life Iohn 12.24 He foretold y e power of His death When the corne of wheat lyes in the ground and dies it fructifies and brings foorth much fruit so the dead body of Iesus fructifiâ—d and brought with it out of the graue to life many thousand soules so does it to the end of the world Hast thou life into thee From whom came that life Euen from the death of Iesus Christ if Christ had not died thou hadst neuer felt life Hee vses also for this purpose another similitude Where euer the dead carcasseâ—s thither resorte the Eagles Meaning where His dead body was the faithfull where euer they were they should take them to their wings from all the ends of the earth leaue their riches and honour and by Faith flee to Him to feede vpon Him for His deade body casts such a sweete smell thorow the Heauens and the Earth a carioun casts such an euill smell but the body of Iesus hath a sweete smell that it will allure men women to come to it The Lord giue euery one such a taste of His sweetnesse as Ioseph and Nicodemus found that with pleasure we may flee to Him and feede on Him Now followes the request he comes in to Pilates Hall and desires leaue to take vp the dead body of Iesus as yee saw before the body of Iesus was not taken from the crosse without the licence of the Iudge Pontius Pilate so they durst not burie the body of Iesus without leaue Why The Lord vvas condemned and the man who is condemned is yet in the hands of the Iudge vntill he giue Him ouer If we consider wel this whole Historie of the suffering of Christ vve shall finde one thing vvorthy to be marked Albeit the Lord Iesus vvas the moste innocent man that euer vvas in the vvorlde yet hauing to doe vvith Magistrates both ciuile and ecclesiasticall as Pontius Pilate Caiaphas and the rest from the beginning to the end Hee will haue nothing done but vvith their leaue vvhen the Magistrate sent out men of vvarre to take Him He vvould not suffer Peter to resist them but He reprooued him for drawing his sword Hee would not haue His body taken downe from the Crosse without the leaue of the Magistrate Hee would haue nothing done to Him Hee would not be buried without the leaue of the Magistrate Hee leaues thee His example to teach thee if thou werest neuer so innocent yet if thou fallest in the handes of the Magistrate suffer nothing to be done to thee with offence and with the disgrace of justice and judgement hee who would die well and in the Lord let Him protest that nothing be done to him that will disgrace justice albeit he suffer innocently I might let you see an higher ground of this matter but I wil touch it only The Lord that came in the world to relieue thee from that great Iudge and from all
the pointes of his Iustice it behoued Him to suffer all the points of Iustice vnder the earthly judge Pontius Pilate in His condemnation in His taking from the crosse in His burial this was all to the intent that thou mightest be fully freed from all the points of the Iustice of GOD for whatsoeuer thing He either did or suffered it was for thy cause There is another thing here that would not be passed by There is no question but it comes of the Prouidence of God that this body is neither reaued away by violence nor stollen away by slight but the taking away comes of a speciall request◠no question this matter was so dispensed that the death of Iesus should bee made notable and come to the eares of Pilate and all other men the death was to be made notable to the world likewise the buriall was to be made notable to the end that His glorious resurrection might be made knowne to the world These are the two pillars of our Faith the death of Christ and His resurrection these are the two points that the deuill and the Heretiques haue from time to time striuen to hew and cut downe that they should not appeare to the world because they are the chiefe pillars of our Faith but honour glory be to the Lord who of His grace hath kept these pillars constantly in His Church in despite of the deuill all his instrumēts Now the God of Heauen grant vs grace to take holde on His death and glorious resurrection that through His death and resurrection we may bee raised from death to newnesse of life here that hereafter wee may reigne in glory with Him To whome with the Father and the Holy Spirite bee all honour praise and glorie world without end AMEN THE XXVI LECTVRE OF THE BVRIALL OF CHRIST MARKE CHAP. XV. verse 44 And Pilate marueiled if hee were alreadie dead and called vnto him the Centurion and asked of him whether hee had beene any while dead verse 45 And when hee know the trueth of the Centurion hee gaue the bodie to Ioseph verse 46 Who bought a linnen cloth and tooke him downe and wrapped him in the linnen cloth c. IOHN CHAP. XIX verse 38 And after these things Ioseph of Arimathea who was a disciple of Iesus but secretly for feare of the Iewes besought Pilate that hee might take downe the body of Iesus And Pilate gaue him licence Hee came then and tooke Iesus bodie verse 39 And there came also Nicodemus who first came to Iesus by night and brought of myrrhe and aloes mingled together about an hundreth pound verse 40 Then tooke they the bodie of Iesus and wrapped it in linnen clothes with the odours as the manner of the Iewes is to burie THE last day welbeloued in Iesus Christ wee entered into the History of the Buriall of the Lord Iesus and wee hearde that the Buriall came by a request made to Pilate the Romane Deputie for the time The request maker was one IOSEPH Hee is set down and described by all the foure EVANGELISTES in all his properties Hee was a man of ARIMATHEA a Towne in IVRIE Hee vvas a rich man and also an honourable and graue Counseller Then as concerning the qualities of his person Hee was a good and an vpright man who liued vprightlie in the worlde and yet hee had a further respect than vnto this life for he waited constantlie for the Kingdome of God And therefore when Christ came into the worlde and tooke vpon Him that great office of the Mediator betwixt GOD and man hee enters into His schoole and became His Disciple howbeit for feare of the IEVVES hee durst not manifest himselfe but lurked secretlie for a time euen to this time that it came to the Buriall of the bodie of Iesus and then hee shewes himselfe to bee a Disciple of Christ In that Councell which was against the Lorde hee vvas a Counseller but hee vvoulde neither giue counsell nor consent to the condemning and slaying of CHRIST Thus much yee hearde before concerning this man and his properties Then wee hearde howe hee goes forwarde boldlie to Pilate to seeke the Lordes bodie Hee lurked before so long as Iesus was in the worlde working such wonders as neuer man wrought speaking with such a grace as neuer man spake with But nowe when Hee is dead hee comes out boldlie and goes to Pilate and hee manifestes himselfe To let vs see that IESVS in His death had greater force to drawe the soules of men vnto Him than Hee had in His life for from that death there came so sweete and sensible a smell to the soules of sinners that it drewe the soules of sinners vnto Him Namelie the heart of this man IOSEPH So that hee comes out boldlie as saide is and hee goes to PILATE and requestes him to giue him the bodie of IESVS to bee buried Thus farre vvee hearde the last daye Nowe this daye wee haue PILATES answere to IOSEPHS request PILATE wonders that He was dead so soone and for the more certaintie hee calles a Centurion and askes him if Hee was dead alreadie The Centurion affirmes that Hee was dead alreadie PILATE grantes the request After this we come to the maner of His Buriall Wee shall goe forward as time shall suffer God shall giue vs grace Pilate wonders that hee was so soone dead This wondering of Pilate no question imports that the death of Iesus was extraordinary It was not after the common fashion of men y t were crucified for men who were crucified they vsed to hing long on the Crosse before they yeelded the spirit dayes nights and in end ere they yeelded the spirite the life was taken from them by violence They were broken on the Crosse So Pilate hearing that the Lorde was so soone dead hee wondered as at an extraordinarie thing There are sundrie thinges that testifie that death of Iesus to haue beene extraordinary as first That mighty and loude voyce crying which the Lord vttered on the Crosse immediately before He yeelded the spirit for who will giue a loud crie at the yeelding of his spirit for at the poinct of death when nature failes it is a rare thing to finde a man to haue a voyce or a word Next The yeelding of His spirit so suddenly whē by the power of nature He might haue liued longer Last This wondering of Pilate testifies That His death was extraordinarie that there was a power in Iesus which controlled nature When nature would haue kept life the diuine power puts it out In a word This wondering testifies That the death of Iesus was the death of God the death of a man but God in the man glorious and blessed for euermore Now it is said Pilate vnderstood of the Centurion that Iesus was dead when hee granted the request of Ioseph and gaue the bodie to him to bee buried First I see Pilate is a good Iustitier the Romane Iustice was
see that all our honour stands in that that Iesus Christ may be honoured that we may be content with all men to glorifie Him he sayes not Nicodemus doe thou the rest of it I haue done my part I haue bought y e winding-sheete now I will goe my way doe thou the rest annoynt thou Him burie thou Him No he leaues Him not but when once he put his hand to Him he wil not leaue Him hast thou begun to serue Christ leaue Him not albeit a King should command thee leaue Him not if thou come not w t odours come with a windingsheet if not with y e windingsheet come put the towell about Him bind Him if thou doest no more stand by speake to His honur glorifie Him and if thou hast not a tongue to speake reuerently of Him think of Him reuerently honour Him in thy heart If thou honour Him not woe to thee if thou were a King wo to thee if y u glorify not y e God of glory this may let vs see by experience y t y e soule y t hath any will to glorify Iesus can neuer be at rest but wheÌ„ it is occupied in glorifying Him he saies this was done after y e custome of y e Jewes as they buried honorable men so they buried Iesus good reasoÌ„ was it y t so it should be there came neuer such an honorable man amoÌ„g them as Christ no not their kings Dauid Salomon c. were nothing to Him So it appeares y t this custome in y e buriall was according to their ceremonial law therefore these ceremonies y t y e Iewes vsed in these burialls their washing their odours the rest were all figures of Iesus to come of y t glorious resurrectioÌ„ of His which is y e ernest peÌ„ny of our resurrectioÌ„ for our resurrectioÌ„ depeÌ„ds on His glorious resurrection and if Hee had not risen we should neuer haue risen in glorie Seeing therefore they were shadowes after His death and resurrection all these ceremonies all this balming washing c. take an end and except thou wouldest say that Iesus is not risen and extinguish the sweet smel of His resurrection thou must leaue off all the ceremonies It is true buriall should be honoured and certainely in the buriall of men and women a great respect should bee had Why should the body of a man bee cast away the very light of Nature imprinted in the heart by the creation dites that the dead body of a man or a woman should be buried honourablie and that in hope of immortalitie Nature hath a smell of immortalitie and it causes the body be had in due regarde the beasts bodies ye see when they are dead they are cast avvay and no more is made of them Come to custome the custome of buriall that the Fathers vsed from the beginning teaches vs that the buriall of man and woman should be respected and that vpon the hope of resurrection Beginne at Adam goe to Abraham Isaac Iacob Joseph and all the rest of the holy Patriarkes they had a regarde of their burialls vpon hope of their resurrection for the bodies of the Sainctes vvho are buried shall rise gloriously in that great day and this they did not so much by Nature as by a reuelation of God and on this hope follovved these ceremonies the vvashing and balming of the bodies Acts 9.37 The very vvord the Scripture vses the vvord of slâ—eping shevv the bodie vvould not die for euer but that they laid downe the body in the graue to sleepe as if it vvere laide dovvne in a soft bed to sleepe not to lye for ay there but to rise againâ— in the morning vvhen the day shall rise Iesus Christ is the most glorious morning that euer vvas and the body that sleepes in Him shâ—ll rise againe to glorie vvhen Hee shall come in the cloudes vvâ—th millions of His Angels Come to the custome of the nations their buriall vvas honoured they did it of imitation follovving the Fâ—thers like Apes vvanting the hope of resurrection What hâ—lpeth thee thy buriall or the honours of it if thou vvantâ—st that hope of resurrection they vvanted the vvord of God the life of all ceâ—emonies what good doe all these ceremonies vvithout the vvord and promises of God by them only they are quickened by them only they liue vvithout them they are dead shadovves The very Ethnikes had a respect to buriall But this vvas in hope of resurrection but vpon a custome for pompe and vaine glorie As in all things the Lord gaue them vp vnto a reprobate sense so in buriall Hee gaue them vp to a reprobate sense They would cast out some dead bodies like dogges and some vsed to burne the deade bodies in the fire these are barbarous and inhumane fashions The body should be buried in the earth thou shouldest returne to the earth as thou camest of the earth Againe some amongst the Gentiles vsed ouer great gorgeousnesse and sumptuousnesse in their burialls placing the effect of the buriall in gorgeousnesse But to come to vs if thou werest a King thou shouldest not followe the Ethnickes in sumptuousnesse when the Lord brings a man low wilt thou exalt his head and exceede measure in gorgeousnesse vvilt thou hold vp his head when the Lord is casting downe his head the Lord will cast downe thine heade and his both to the dust Eschew two extremities First eschew contempt cast not away the body and secondly eschew gorgeousnesse and superfluitie keepe a Christian honour albeit thou werest a King or an Emperour thou shouldest keepe a mediocritie and Christian honestie and let that sweete smell of the death and resurrection of IESVS CHRIST sauour into his buriall What shall we say in burialls then Shall we make none exception No let vs looke to Circumstances Burie not a begger like a King looke to the place and time and person yet in all times places and persons let the buriall smell of that sweet smelling odour of IESVS CHRIST and let that simple Christian honestie be seene in your burialls Now because the time is spent and I will not wearie you I leaue the rest till the next daye and commend you to GOD beseeching Him that yee may bee like to Him both in life and death and in His buriall and resurrection that wee may dwell with Him for euermore in the Heauens To whome with the Father and the Holy Spirit be all honour praise and glorie world without end AMEN THE XXVII LECTVRE OF THE BVRIALL OF CHRIST MATTH CHAP. XXVII verse 59 So Ioseph tooke the bodie and wrapped it in a cleane linnen cloth MARKE CHAP. XV. verse 46 And layed him in a tombe that was hâ—wen out of a rocke and rolled a stone vnto the doore of the sepulchre LVKE CHAP. XXIII verse 53 And tooke it downe and wrapped it in a linnen cloth and layed it in a tombe hewen out of a rocke wherein was neuer man yet
vnbeleeuers by their buriall passe to shame and confusion Now we goe vnto the second part of this Text to the part of the godly women good Marie Magdalene who neuer left the Lord but followed Him from Galile then the other Marie the mother of Joses As they followed Him to the Crosse so they followed Him to the buriall and they stand aside and see Him buried O that loue that wonderfull tender loue that could not suffer them to be reaued from the LORD for woe is the heart that is separate from Iesus and that loue that drew them to the Crosse that same drawes them to the graue with Him for nothing could separate these women from Iesus No the crosse the graue death it selfe cannot separate these womens heartes from the LORD so out of all question this following of Iesus to the graue was a token of an intiere loue that they bare to Him yea it was rather a token of that loue that came from Iesus to them that following of Him vttered such a loue and smell to flow from that dead bodie that hang on the crosse and was buried that neuer man nor woman felt the like He so loued the world that He died for it Hee gaue Himselfe for it for Brethren except that force that came from the bodie had drawen their heartes it had beene vnpossible that they could haue followed Him No man can loue GOD first but because He loues vs we loue Him None can come to mee sayes Christ except my Father draw him if Hee lay not holde on vs first our hearts will neuer incline to loue Him Now certainly I put no question in it these women looked with sad and heauie hearts on this buriall for when we see one buried whom we loue we will be sad nature dites this But as they were heauie hearted in looking on y e spectacle so their heart had joy in looking thereon for they had a great hope to see y t glorious body rise again so they had sadnes mixed w t joy for wo to y t sadnes y t hath not joy mixed with it Now yet I see as they cōtinued in following Him first to y e crosse then to the buriall so the Lord continues in honouring them for He sends them out as Preachers eye witnesses of his death which honour neuer one of the Apostles got but Iohn so He honoured them in His buriall therefore honour Christ followe Him to the crosse follow Him to the graue thinke not shame of His crosse or His graue loue Him with thine heart waite on Him for Hee will let thee see the most glorious things that euer the eye saw holde therefore the eye vpon Him looke to Him night day now when He is in the Heauens and I promise thee thou shalt finde by experience He shall make thee a proclaimer of His glory but thou who settest not thine heart to seeke Him now when He is gone to the Heauens thou shalt not haue a mouth to glorifie Him or to speake of His Name hereafter Now will ye looke to y e carefulnesse of these womē they stand against y e graue a far off they looke no doubt w t sad hearts how these two men Ioseph Nicodemus handles the glorious body of Iesus layes it in y e graue Men womē for curiosity delectatiō vse to look vpō such spectacles but these women looked w t a carefull sorrowfull heart looking that this body should be tēderly honorably handled buried Therefore if y u hast y t ability to be a handler medler with y e worke of y e Lord as Ioseph Nicodemus was look at least y t thou be a carefull onlooker tēder it in thy heart see y t all things go wel if thou doest that y e Lord shal count it a piece of good seruice for y e furthering of y e glory of His Kingdom If thou hast not to bestow on Christ yet speak wel of Him if y u canst not speake yet thinke well of Him yet these women are not cōtent to look on only but they will be also medlers in this actiō for this cause whē y e graue is closed they go home w t vnspeakable sadnes joy mixt together going home they prepare sweet odours for y e embalming of Him y e third day following they cease vpō y t morne because it was the Sabbath vpō y e third day He rose disappointed them of y e embalming of Him but yet their intentiō is to be cōmended they are not cōtent to looke on Him but according to their power they put to their hand but ere they prepared these odours a sweet smell came frō His body to them for except a sweeter smel come frō Him except He giue thee a greater grace y u wilt not bestow a pēny on Him except He giue thee a poūd but being once benefited by Him thou wilt bestow if it were thy own life let be thy goods for Him His glorie and if thou wilt not bestovv on Christ and vpon His Gospell I testifie thou hast neuer found the svveetnesse of the Lord nor of His grace It may be that He cast a Lordship to thee or portion of heritage as it were a bone to a dogge but if thou bestowest nothing on Him thou hast neuer felt the grace of God thy soule hath neuer tasted of that odour sweetnesse that is in Him Nowe I come to the last part which I haue read out of the Gospell of Matthew concerning the watching of Iesus after Hee was buried This watching came vpon a suite as all other thinges came vpon a suite for nothing durst be done without licence of the Magistrate of Pilate the Romane Deputie the Iudge was reuerenced without him nothing was done The time of the sute is noted to wit the next day after He was buried This was no doubt the Sabbath day for they began their day at Euen when the Sun goes downe as yee would say on Fryday at Euen for no doubt the vvatch stood about y e graue all night The sute is made to Pilate all is done by the Iudge it is a circumstance should be vvell noted thinke it not a light matter The Lord in all His suffering is subject to the Iudge it behoued Him to vnderly the sentence of the earthly Iudge in all sorts if Hee had not vnderlyed it it had behoued thee to vnderly the fearfull Iudgement of that euerlasting Iudge But vvho makes the sute It is not Ioseph nor Nicodemus none of them that loued Christ Ioseph indeed made a sute that the body should bee buried But vvho is it that makes this sute Who but they vvho suted to crucifie the LORD The Scribes the Pharises that vvere enemies to Him Looke thorovv all this Historie ye shal finde sundrie sutes some euil some good some on an euil mind some on a good mind many euill few
first witnesse of His Resurrection Hee will not haue a man to be witnesse but an Angell Then He is carefull to whome this Angel should tell His Resurrection He will not haue him testifying it to the men of warre He wil not haue pearles casten before svvine but to the vvomen The LORD is carefull of the place vvhere His doctrine should be taught He vvill haue the vvomen to goe to the graue to the ende they should receiue the doctrine of Resurrection the better that by the emptinesse of the graue the Angell might the better demonstrate that the LORD was risen Thinke yee novv that the LORD hath casten off that care He had then That care He had of the person of the Preacher of the person to vvhome He sends Him of the place of preaching No that same LORD hath the same care yet and He vvill loue them vvell to vvhome He concredites His glorious Euangell He loues them vvell vvhom He lets attentiuely and carefully heare His glorious Gospell and the LORD hath a care vvhere a man may most commodiously speake for edification and vvhere men vvomen may heare Christ pointed out commodiously This for the thing they savv vvhat follovves The sillie vvomen are terrified as the guard of the men of vvarre vvere terrified I see then in the person of these vvomen the presence of GOD is terrible to the godly and more I see vvhen men and vvomen are seeking Iesus Christ the first sight they get of Him is terrible The ground of this is not only that terrible Majestie that no creature can bee able to looke on and why should not all flesh stoupe at the presence of that glorious GOD but this is not the onely ground but because in the most godly man or vvoman there is a remanent corruption therefore they are afraide at the presence of GOD. Feelest thou it not now thou shalt feele it ere thou go This remanent corruption can not abide the sight of that glory a spot of vncleannesse cannot stand in the presence of that Holy Majestie yet I see a greater difference betweene the women and the guard for the men of warre vvere terrified to the death but so vvere not the vvomē Where fro came this difference betweene the vvomen and the Guarde That Guarde vvas but a companie of prophane bodies vvithout God vvithout grace vvithout faith vvithout hope vvithout loue vvas full of sinne of an euill conscience But the vvomen suppose they were sinfull had partly an euill conscience for where sin is there is part of an euill cōscience yet in a part they were purged frō sin thorow the death of Iesus Christ they had their conscience sprinkled with His blood as that euill cōscience terrified them so that good consciēce held them vp Suppose so long as we remain in this body we cānot be quit free of sin corruption ye well is y e soule y t in the blood of Iesus findes their sins forgiuen them for suppose it be terrified yet it wil not despaire Now I come to the speach of the Angell to the women The Angell seeing thē terrified he speaks and encourages them first and saies to them Feare yee not and then he begins to testifie of the Resurrection of Christ last he giues them a commandement to tell the Disciples First hee saies to the women Feare not He spake not such a word to the Guarde but let them lye still till they gathered their spirites and rose vp and ran home for for all the world they durst not tarrie there There is another difference betweene the godlie and the wicked When the Lorde hath casten the wicked down He will not giue them a word to comfort them but will let them lye still Woe to them nothing within them to raise them vp no faith no hope no part of good consciēce they are full of sin nothing without them no the Lord shall not vouchsafe a good word on them He will neither giue thē an inward nor an outward comfort and at the latter day the Lord shall speak one joyfull word to them but He will say Goe your way ye cursed companie to be tormented with the Deuill and his angels Woe to the estate of them y t shal be foūd out of Iesus Christ Albeit y t now these things sound not in thy eares now thinkest Heauē Hell to be but matters of jests yet one day though thou be a king thou shalt find these things to be earnest thou shalt wish whē thou wast made a mā or a womā thou hadst bin made a stock or stone But by the contrary The Lord holds vp y e godly not only inwardly by a piece of good cōscience but also by outward means He speaks comfortablie to them And He will say to them by His Ministers Feare not Marke further He will not only holde them vp but that same thing y t terrified the wicked He will make it to cōfort them He makes this same Angell that terrified the men of vvarre to comfort and encourage them More than this Hee will not onely free and relieue them from terrour but He will poure in joye And no question this worde had a powerfull force to raise them vp comfort thē And then besides this He ministers joye by telling them of y t glorious resurrection So not only feare is put away but the glorious Resurrection of Iesus Christ is tolde them whereof there arises an vnspeakeable joye Well Brethren albeit we feele not this joy for the present yet hold still thy eare heare on continually howbeit with pain for it thou get grace to hold still thy eare heare I promise thee in the name of God thou shalt get such a joye in the ende as shall make thee to thinke all thy paine to be nothing Now one word ere I end Mark how the Lord prepares His own to heare these tidings He will not haue them to come with a light disposition of heart as wee vse to doe without any sight premeditation of sin misery Thou wilt come in not once think thou hast neede of the preaching of the glorious Resurrection of Christ But look the preparation of these women Ere euer the Lord will haue the Angel speaking one word Hee will haue them terrified no question they were exceedinglie affraid As euer thou wouldest look for joy thine heart must be prepared with terrour in some measure castē down ere euer the Lord speake one cōfortable word to thee And therfore let no man take hardily with the terrours of the word This is the first Thē the next poinct of preparation is Whē thou art casten downe ere He begin to speak to thee the glad tidings of saluation He will raise thee vp He will say to thee who art casten down thorow the sense of thy sin Be not terrified but be of good comfort And if the Lords spirit accōpany this word it will
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
I thinke no man nor woman should doubt why these women preached this Resurrection The LORD giues them a spâ—ciall direction first from GOD then from His Angell and this commission might satisfie so that the Apostles were bound to receiue this commission that vvas ordained by the LORD of Heauen I marke this lesson There is neither man nor woman can speake in the Name of the Lord except they be sent So sayes Paul to the Romanes tenth Chapter and fifteenth verse None can preach except he be sent How can one preach CHRIST and if hee be not sent by CHRIST daâ—e a knaue stand vp in the middest of a cittie or towne and make a proclamation in the name of the Prince and not haue a warrand and darest thou stand vp and speake in the Name of the great GOD of Heauen and haue no warrand Indeede it is the LORD who knowes who is sent if thou werest neuer so admitted and warranded by the Church the Lord in that great day shall neuer count of thy preaching except thou haue a vvarrand in thy conscience Will Hee put His worde in the mouth of euery knaue No that is a grace to call IESVS the LORD No thou canst not call IESVS the Lord except thou haue the Spirit of Iesus as the Apostle sayes in the first Epistle to the Corinthians the twelfth Chapter and third verse So whether wee bee Ministers or others who speake of IESVS we should looke that that Spirit be in the heart to direct vs when we speake I marke next it was not enough to haue seene this resurrection and neuer to haue spoken one worde of it No Hee commands them to testifie to the Apostles and the Apostles got this commandement to preach it againe for the Gospell is not a candle to put vnder a bushell but to holde it vp and shewe it to the worlde for it is the life and the light of the worlde PAVL sayes to Timothie in his second Epistle the second Chapter first verse That that thou hast heard of mee before many witnesses the same deliuer thou to faithfull men which shall be able to teach others also No it is not to be concredite to euery knaue it is too precious a jewell to deliuer to knaues let them deliuer it to them that are able to teach others let the first deliuer to the second and the second to the third and the third to the fourth and the fourth to the fifth and so let it euer sound in the world Woe to that soule that impedes the course of the glorious Gospell for what can there be vvhere it is not teached but death No this Gospell is a stumbling blocke to the world Tell them sayes the Angell Hee vvill meete them in Galile for Iurie denied mee No would CHRIST say I will not appoint to meete with them in Ierusalem for Ierusalem is not worthie of mee but I will meete them in Galile and so they met with Him as ye shall see hereafter by Gods grace Then I see that all these tithings that tell vs of things that are not seene hath euery one of them a promise joyned with them y t we shall see them come to passe Beleeue thou that He hath suffered and thou shalt see that He hath suffered and beleeue that He is in glorie thou shalt see Him in glorie We savv Him not vvith our bodily eyes but we haue that blessing which the LORD pronounced to Thomas Iohn Chapter 20. verse 29. Blessed are they which neuer saw mee and yet doe beleeue in mee Now blessed for euer shall that soule be that neuer savv the LORD and yet beleeues in Him and I speake to thee a sore vvorde if thou beleeuest not vntill thou see Him thou shalt neuer see Him if thou beleeuest not that He died vntill thou see that Hee died thou shalt nâ—uer see Him but to thy damnation Hope vnder hope and against Hope Brethren many are the impediments that will stay vs so that wee will say I vvill neuer see Him I heare much speaking of Heauen but alas I feare I shall neuer see it I heare much spoken of life but alas I feare I shall neuer see life And these are the tentations of the most godly men and women of this vvorld yet against all these tentations beleeue Gods promises and hope for life for PAVL sayes in the Epistle to the Romanes the fifth Chapter and the fifth verse Faith brings foorth experience and Hope makes not ashamed because the loue of God is shed abroad in our hearts aboundantly by the holy Ghost which is giuen vnto vs. No let none of these tentations hinder vs that thing that holdes backe the infidels shall worke for the best to thee that fearest the Lord if thou fearest the Lord I promise thee in y e name of GOD all these tentations shall further thee and thou shalt bee partaker of Life Now a word and I shall ende He signets seales vp that which he hath told I haue tolde you it saies he as he would say It is true that I haue tolde you and I vvill seale it to be true and ye shâ—ll find it to be true therefore doubt not So our lesson is this WheÌ„soeuer thou commest to testifie to the people of God in paine of thy life looke thou speake nothing but that which God biddes thee speake and that thou mayest saye in conclusion This is true that I haue saide and that this is true I vvill byde by it and seale it vp vvith my blood The Angell had no blood but if thou be not of that minde to shedde thy blood thou art but a deceiuer This is a great boldnesse to seale to seale it vp with thy blood but if thou haue it not sealed vp in thine heart thou shalt neuer seale it vp with thy blood and vvhen it comes to the sealing thou shalt steale away No it is a great vvord to say vvith the Prophet Dauid I beleeued and therefore I spake Looke thou speake nothing to the people of God but that which thou striuest to beleeue Howe is this assurance gotten And vvill euerie vvanton man get this assurance to stande and seale it vp vvith his blood No except thou striue night and day to get the Lorde in thy presence and not to haue anie joye but in His presence thou shalt neuer haue this assurance Then howe is it kept The Lord hath appointed reading Take heede to thy reading saies Paul to Timothie in his first Epistle the fourth CHAPTER and 13. vers and giue thy selfe to meditation and shâ—we thy knowledge in that that thou hast read and get not a knowledge onelie but a sense to speake to others Reading bringes knowledge and meditation bringes feeling and last is prayer And if it bee the duetie of all men to praye then especiallie the Minister is bounde to praye both for himselfe and for them also to vvhome hee is sent So in a vvorde Reade meditate and
vvee bee Pilgrimes heere a vvhile that our joye maye bee the greater vvhen vvee meeâ—e vvith the LORDE vvhome vvee haue longed for vvee are contented for a time Now when Marie departs what does shee She tolde the Dâ—sciples that shee had seene the LORDE Shee is preaching and telling The LORD is going to heauen to your Father and your GOD. Nowe Brethren seeing vvee are Pilgrimes let vs take heede vvee bee well occupied and looke wee discharge our commission for there is no man nor woman but they haue a commission Thou that art a Preacher preache both in time and out of time to His glorie and if thou discharge thy commission faithfullie in thy calling then euen as Marie was welcome vnto Him againe so shalt thou bee also welcome when thou shalt meete with the LORD and Hee shall accept well of thee The LORDE enable vs to take heede to this that seeing wee must remaine absent from our LORDE for a time heere wee maye euer cast vs to bee vvell occupied and walke carefullie in that calling that Hee hath placed vs in And then when that the LORDE of Glorie shall appeare whome wee haue serued in this life our soules and bodies shall enjoye the full fruition of His presence in Heauen To whome be glorie for euermore Amen THE XXXV LECTVRE OF THE RESVRRECTION OF CHRIST MATTH CHAP. XXVIII verse 9 And as they went to tell his disciples beholde Jesus also met them saying God saue you And they came and tooke him by the feete and worshipped him verse 10 Then saide Iesus vnto them Bee not afraide Goe and tell my Brethren that they goe into Galile and there shall yee see mee MARKE CHAP. XVI verse 10 And shee went and tolde them that had beene with him who mourned and wept verse 11 And when they hearde that hee was aliue and had appeared to her they beleeued it not BELOVED BRETHREN these dayes past vvee haue heard first the Historie of Marie Magdalene how shee returned home and how shee came againe to the graue of her LORD and of her mourning and weeping at the graue of her looking againe in to the graue of the sight of th'Angels meeting with her of Christes wordes vnto her first Hee spake aloofe and afarre off vnto her Woman why weepest thou whome seekest thou Then Hee speakes homelie vnto her calling her by her name and sayes Marie Shee answeres Him Rabboni as Hee had named her homelie so shee answered Him homelie Hee named her like a Master and shee answered Him like a reuerende Disciple Hee calles her as a Sheepehearde and shee answeres Him as one of His flocke knowing Him by His voyce shee offers to embrace Him but Hee preuentes her and sayes vnto her Touch mee not for I am not ascended to my Father perceiuing her to bee ouer much addicted to His bodilie presence before Hee will permit her to touch Him Hee will haue her first to beleeue in Him and to touch Him in glorie by the hande of faith Then Hee sendes her in commission Goe to my Brethren so calling His Disciples A louing stile Tell them of other tidinges than euer they haue hearde yet They hearde of my Resurrection but they beleeued not but nowe I goe to the Heauens to my Father and to your Father to my GOD and to your GOD And this is the commission Marie receiuing it shee executes it and runnes to the Disciples to tell them and as Iohn sayes she preaches to them the thing that shee had heard of the LORDE MARKE sayes that when shee came to them shee founde them weeping This was a weeping time but shortlie after followed a time of joye This change of courses yee see in the worlde for though thou bee wanton and laugh heere neuer so much yet thou wilt weepe soone after But wilt thou weepe and mourne heere for a while when there is matter of mourning thou shalt laugh and rejoyce shortlie afterwarde Nowe when Marie findes the Apostles weeping and mourning shee telles them that the LORD is aliue shee confirmes it that Hee spake and sayes shee sawe Him with her eyes But howe takes the Apostles with this commission They remaine faithlesse for all that she could say they would not beleeue her No it is an hard matter to beleeue the Article of the Resurrection That a man that is dead can rise againe and take life fleshe and blood will neuer dite this vnto thee that one that is dead can liue againe The women vvho vvere more simple and not so vvise in vvorldlie vvit as the Apostles vvere are more readie to credite the Resurrection than the Apostles vvho vvere strong according to the fleshe The Resurrection is harde to be beleeued of anie man but this is sure The Resurrection is hardest to bee beleeued of them vvho are vvisest in this vvorlde No hee that hath this worldlie vvisedome hee countes these Heauenlie and Spirituall thinges but follie till hee bee made a foole that hee maye bee made wise as the Apostle PAVL speakes 1. CORIN CHAP. 3. VERS 18. That is till hee renounce this worldlie wisedome hee shall neuer beleeue these Spirituall thinges When I consider the wordes of MARKE I finde manie faultes in the Disciples They were lying mourning this vvas a vaine mourning What cause had they of mourning for Him whome they thought vvas dead but yet vvas aliue So they had matter of joye and not of mourning And from vvhence proceeded this mourning First they vvere ignorant of the Scriptures which had foretolde that he shoulde rise againe Then they had forgotten the vvorde vvhich the LORDE had spoken vnto them That hee shoulde die and rise againe the thirde daye Yet there is vvorse in them than this The first companie of vvomen vvho tolde them of CHRISTES Resurrection they woulde not beleeue them Then the next companie comes neither woulde they beleeue them one vvorde And last MARIE came vvho not onelie met vvith the Angels but also vvith the LORDE and receiued a commission and yet they vvoulde not beleeue her notwithstanding shee tolde them that she had seene Him So there is not onelie an vnbeliefe but a stiffenesse in them So that if yee will count these faultes their dolour is first without comfort and secondlie an ignorance of the Scriptures and thirdly a forgetfulnesse of the worde of the LORDE and last there is an infidelitie that they would neither beleeue the women who came from the Angels nor MARIE that came from the LORDE and sawe Him and spake with Him So that they are as new to enter to learn as though they had neuer seen nor known Christ Yet there was some good thing in them for certainly howbeit the dolour came of ignorance forgetfulnesse and incredulitie yet I am sure of this that the loue which they carried towardes CHRIST caused them to mourne for if they had not loued Him they had not mourned for Him No there was none of the High Priestes that wet their cheekes for His death So
of necessitie loue caused them to mourne for Him And this sponke of loue that was couered kept down afore in end it brake out burnt thorowe all their imperfections It is a wonder to see howe the LORDE will keepe in a sponke of grace vnder an hundreth imperfections And this shoulde make vs to bee loath to judge and to giue out sentence for all the euill that wee see in anie it maye bee that the LORDE will let thee see that there was some sponke of grace in that man couered which sponk will breake out in its owne time Nowe I haue ended the Historie of MARIE MAGDALENE who loued the LORDE so well and so entirelie In the words following to wit in the Gospell of MATTHEVV there are two discourses The first is of the two companies of women at their turning home againe as they met with the Angels afore nowe they meete with the LORDE Himselfe In the next discourse wee haue a piece of an Historie of them that were set to keepe the graue who returned to the Scribes and to the High Priestes vvith these same tidinges Hee is risen againe Nowe I shall goe thorowe this daye the first discourse and piece of Historie as GOD shall giue vs grace Then to returne to the women It is saide that as they returned home The LORDE met them but Marie was returned before these women came foorth shee had met with CHRIST and returned home againe This company meetes with the LORDE as they returned homewarde Ye will perhaps aske what was the cause that Hee met with Marie Magdalene No doubt this was the cause She loued Him best shee loued Him aboue them all and shee had the greatest languor to see Him and shee rested neuer till shee had seene Him and met with Him What was the cause that these women sawe Him afore the Apostles No question their languor to see IESVS was next to MARIE The Apostles languor was last and therefore they got the last sight of Him Nowe the lesson is easie Thou that longest moste for the LORDE IESVS shalt see Him first with MARIE MAGDALENE A man will thirst for earthlie thinges and bee disappointed of them but it is vnpossible if thou thirst for CHRIST and to see thy LORDE but thou shalt see Him So Blessed are they that hunger and thirst for righteousnesse for they shall be satisfied Matth. Chapter 5. verse 5. So if thou vvouldest see CHRIST first long for Him and thou shalt neuer get that blessednesse till thou seest Him Then if thou canst not be the first in care and desire to see Him vvith Marie Magdalene yet bee next in care vvith the rest of the vvomen and if thou canst not attaine to the first nor second looke that thou be in the third roome at least that thou long vvith the Apostles and thou shalt get the thirde sight for blessed are they that get any sight yea the last sight Blessed are they that come either first or last to Heauen but thinke not that this dravving neare of ours to Him is the cause that Hee dravves neere to vs No if Hee drevve not neare vnto vs first vve vvould neuer thinke of Him let be to dravv neare vnto Him So Brethren the cause vvherefore our heartes doe dravv neare vnto the LORD is not in vs but in Him because He thirstes for vs and dravves vs vnto Him and vvouldest thou haue an argument that the LORD is neare vnto thee looke if thine heart dravves neare vnto Him and if thou findest thine heart longing and thirsting for Him then the LORD is neare vnto thee and Hee is present with thee and if thou findest no sense nor feeling of Him in thine heart nor no desire of Him nor no languour for His presence in the vvhich is sacietie of joy and if thou haue no languour bee sure the Lord is farre from thee for if Hee be farre from thee albeit thou hadst all the world about thee thou art but a miserable body When Hee meetes vvith these vvomen Hee is not dumbe and Hee speakes not to the eare only but also to the heart He sayes God saue you the word in the own language would be wel marked it signifies rejoyce Is not this a great thing that Hee that hath joy to giue thee should bid thee rejoyce and no doubt it was an effectuall vvord and it made them to haue joy vnspeakable A man when Hee bids thee rejoyce hath no power to worke joy in thee but the LORD is joy it selfe who hath joy to giue but the LORD Himselfe or who can giue peace but the LORD assoone as He drawes neare to any person and giues His presence to Him to y e end that His presence may worke He giues a joyful word the word of the Lord is of power as Paul sayes Rom. 1.16 The Gospell is the power of GOD vnto saluation vnto euery one that beleeueth So if thou contemnest this word that bids thee rejoyce thou shalt get no portion of that grace that is with Him so this word is the only minister that ministers joy to the soule all the thinges in the world shal neuer minister joy to the soule that is afflicted Whē He hath spoken this word and no question it was very effectuall they are so filled with joy that they tarie not to make answere but they fell dovvne at His feete And embrace Him by the feete and adore and worship Him as Thomas did vvhen hee put his hande in His side he said Thou art my Lord and my God IOHN Chapter 20. verse 28. Hee refuses not this honour because Hee vvas their LORD and GOD. Yee see heere how effectuall the presence of the LORD is albeit it were but one worde Reioyce the povver that is in that worde workes such a joy in the heart of a sinner that the poore sinner must meete Him the LORD cannot meete thee but if thou feelest that joy but thou must meete Him againe and striue to haue Him in thine armes No svvord nor fire nor hunger nor nakednesse nor nothing can separate thee from Him if thou feelest Him in thine heart but thou must meete Him againe and cleaue fast to Him The feeling of this joy which is through the presence and worde of GOD mooues vs to desire to embrace Him and makes our conjunction vvith Him vvhereupon arises our joy againe farre greater than before The joy that wee haue novv is but by Faith and a farre meeting as farre as is betvvene the Heauen and the Earth yet sayes Peter in his first Epistle the first Chapter and the eight verse Wee not seeing Him but beleeuing in Him reioyce with a ioy vnspeakable and glorious So beleeuing in Him vvee finde joy but vvhen thou shalt see Him face to face Alas lookest thou not for this then thorovv thy conjunction with Him by sight there shall be praise honour and glory for euer No such shall bee thy joy as eye neuer savve eare neuer heard nor neuer
preaching No not an Angell hath power to set thine heart on fire So thou that hast this burning thou mayest saye that the Lorde Iesus is present in thine heart But marke this We see in these men that our eyes are so blind that we cannot discerne the Lord so long as we liue here we cannot get full sight but we are in a strife if the heart shall say The Lord is here the flesh will say He is not here so that we hing here betwixt hope and despaire But when Hee once manifestes Himselfe in glorie then that burning which we felt in this life that sense which we then felt shall bee brought to our remembrance Thinke not that thou shalt loose that sense No Thou shalt take it vp with thee to the Heauen and we shall say one to another Remember yee not what burning wee had when wee spake and hearde of CHRIST in the earth Then it behooued this LORDE to haue beene then with vs in the earth So the remembrance of that joye which thou felt in the vvorlde shall bee a part of thy joye which thou shalt haue in the Heauens in the life to come Therefore get much joye here and laye it vp in store in thine heart goe on in feeling and I promise thee in the Name of GOD it shall neuer depart but it shall euer augment and enlarge thy joye and glorie in the life to come No as the worde of GOD which is the immortall seede of GOD euanishes not so neither shall the effect of the worde euer euanish Then euer striue to get a sense of the working of this worde in thine heart Nowe a worde and so I shall ende Yee woulde thinke this a sober conclusion As wee walked by the waye when hee spâ—â—e to vs our hearts burned therefore it was he that spake with vs So they concluded that it must bee his Spirit onelie which settes the heart on fire May we not in like manner conclude At the preaching of Paule the Spirite settes the heart on fire therefore Paul is Christ This is a false conclusion And I answere to this That if these men had felt no more but a common feeling in an ordinarie measure their argument had not beene good But they had another feeling than can be at the preaching of a man for no doubt vvith the vvorde Hee sent His Spirite to vvorke in them extraordinarilie And I put it out of question They had such a vvonderfull feeling as they coulde neuer haue had at the preaching of anie man vvhosoeuer So their conclusion is sure Seeing as Hee spake Hee breathed His Spirite vpon vs Hee must bee CHRIST It is a vvonder of them vvho haue gotten GODS SPIRITE howe they vvill discerne of GODS SPIRITE in others And manie are beguiled for fault of this SPIRITE There is verie much spoken of our feeling at the PREACHING And vvhat serues all They call it a fire for the Spirite which raises that feeling is like a fire and therefore He is compared to a fire Matth. 3.11 And a fire hath euer an vp-burning and if thou haue true feeling thine heart shall bee set on fire that fire is mightie will burne vp the drosse of thy saluation which is in thy foule heart No speake not of feeling except thou be regenerate Thou that art an Harlot speake not of feeling except thou feele it burne vp thine harlotrie And thou that art a murtherer saye not that thou hast a feeling and if it burne not vp thy bloodie heart So I charge thee before God heare not one worde except thou findest that Spirit to burne vp thy corruption thou tellest mee that thou feelest and yet thou remainest an harlot fye vpon thine harlotrie let not that word come out of thy mouth Againe as the fire of Gods Spirit burnes vp the drosse of thy corruption so it will inflame thy loue to God it will inflame thine heart and all the power of the soule to the loue of GOD and righteousnesse so that it vvill binde thine heart to God as the Apostle sayes The loue of God constraineth me so that thou wouldest bee content to die to liue with Him and to pleasure Him thou wouldest not care to liue or to die and what more as a fire is nourished with some matter that is meete for burning so this fire once kindled in our soules is nourished and fed by the continuall presence of GOD in IESVS CHRIST and that precious oyle of the Holy Spirit Further a flame tendes alwayes vpward and it will lift an heauie thing that falles downe vpon it ye see a traine of powder will blow vp an house Wee are heauie by nature and loadned with sinne yet that fire of loue will raise thee vp and place thee with the Lord whom thou louest and thine heart will bee lifted vp to Him There is neuer one that loues IESVS in the Earth but they are dwelling with Him in the Heauen and shall enjoy that presence euerlastingly So yee see what it is to haue the heart set on fire till we meete with our LORD and then our heartes shall haue the full fruition of His presence for euer To this IESVS with the Father and Holy Spirit be glorie for euermore AMEN THE XL. LECTVRE OF THE RESVRRECTION OF CHRIST MARKE CHAP. XVI verse 13 And they went and tolde it to the remnant neither beleeued they them verse 14 Finally hee appeared vnto the eleuen as they sate together and reproched them for their vnbeliefe and hardnesse of heart because they beleeued not them which had seene Him beeing risen vp againe LVKE CHAP. XXIII verse 33 And they rose up the same houre and returned to Ierusalem and found the eleuen gathered together and them that were with them verse 34 Which saide The Lord is risen indeede and hath appeared to Simon verse 35 Then they tolde what things were done in the way and how Hee was knowen of them in breaking of bread verse 36 And as they spake these things Iesus Himselfe stood in the middes of them and said vnto them Peace be to you IHON CHAP. XX. verse 19 The same day then at night which was the first day of the weeke and when the doores were shut where the disciples were assembled for feare of the Iewes came Iesus and stood in the middes and said to them Peace be vnto you WEE haue heard Beloued in Christ these dayes past of the conference which was betwixt Christ and these two Disciples who were going to Emmaus Christ reproued theÌ„ sharplie because they thought that Christ being crucified all hope of Redemption was past Next He instructed them affirming that it behooued Him to suffer and by suffering to enter into His glorie This His doctrine which Hee prooued by manie Testimonies of Scripture beginning at Moses and from Moses Hee comes to the Prophets interpreting vnto them what they had spoken concerning Christ concerning His Passion and concerning His glorie after His Passion for the preaching of
Matth. Chapter 3. verse 2. The reason why they shoulde repent is heere taken from the approaching and presence of the Kingdome of God that is of the Gospell of Iesus Christ Now as for remission of sinnes it is an applying of the wholesome medicine of repentance and by order of nature it followes after Repentance when the heart is prepared with repentance then comes in Remission of sinnes then comes in that joyfull sentence vvhich the Lorde makes His Spirit to proclame to thy soule O sinner thy sinnes are forgiuen thee in the blood of Iesus Christ for Remission of sinnes is nothing but the sentence of the great Iudge saying O sinner thy sinnes are forgiuen thee Nowe this Remission of sinnes is wrought by that same doctrine that workes Repentance the Gospell that workes Repentance ministeres likewise assurance of the Remission of sinnes both are wrought by one meane for Repentance and Remission of sinnes are both wrought together the one goes not in time before the other but in that same moment that we beginne to repent we get assurances in our consciences that our sinnes are forgiuen vs and we heare as it were out of the mouth of God that joyfull sentence of absolution It is true that a Minister may pronounce Remission of sinnes to another a certaine space after he hath repented Christ sayes Whosoeuers sinnes yee remit they are remitted vnto them Ioh. 20.22 But the Lorde Himselfe absolues a man in the same very time hee repentes yet by order of nature repentance is first and prepares the heart to Remission of sinnes Remission of sins followes applies grace to the soule prepared vvith Repentance Repentance the preparation vnto grace beginnes vvith a sadnesse thou vvho neuer hadst a dolour in thine heart thou neuer repentedst Turning vnto God is with a verie heauinesse in the soule and a sadnesse for sinne not so much for vvrath and Hell as that thou shouldest bee so vvicked that thou shouldest haue offended so mercifull a Father But the remission of sinnes the applying of grace is with an vnspeakable joy there the sadnesse of repentance is recompensed thou who wast not sad first looke not to get that joy thou vvho art not heauie thou shalt neuer bee lighted no joy for thee if thou goest on in sinne wantonly and merily thou hast gotten the joy that thou shalt get thou shalt neuer get joye but the joye of sinne A true Christian is joyfull and sad through Repentance and joyfull through remission of sinnes thou shalt weepe ere thou laughest thou shalt lament ere thou rejoycest No joy to a faithfull soule but after sadnesse and all the joye of a sinner is pressed out of sadnesse as the wine out of the berrie So the heart of a sinner must be first pressed contrite and broken and then joy must be pressed out thereof like juice and then the greater contrition and the greater sadnesse the greater joye shall follow So long as thou remainest in this worlde all thy joy must bee pressed out of sorrow No thou must not sorrow for one day or a yeere but as thou art a continuall sinner so there must be a cōtinuall sorrow I giue thee a faithfull counsell Be euer sad away with vaine hearted persons that haue no sadnesse euer haue this dolour and that is the right way to this joy I doubt not but ye that haue felt these thinges knowe them First there must bee vnspeakable sighes Rom. 8.26 and then vnspeakable and glorious joye 1. Pet. 1.8 And when wee come to Heauen and haue laide off this burthen of sinne joy shall remaine euerlastingly with vs sadnesse shall goe awaye then our joy shall rise no more out of sadnesse but thy joy shall be sincere no sigh no teare then all teares shall bee wiped awaye Then as thou wouldest rejoyce and finde joye mourne heere a while that all mourning may bee taken away laughest thou nowe hast thou neuer a teare then thou shalt mourne for euer no laughing for thee thou shalt be thrust into Hel where there is nothing but shouting and crying So as thou wouldest rejoyce sincerely without any sadnesse one daye nowe get joy out of teares Marke these things not one sillable of this shall fall to the ground Well then we haue the necessitie of preaching and in whose name we should preach and what wee should preach First Repentance and then remission of sinnes beginne with preaching sadly but end joyfully with that joyfull remission of sinnes Now the third to whome must this preaching bee must it bee to the Jewes onely No it must bee more largely extended To all nations and what should bee preached to all Nations First Repentance Next remission of sinnes if Repentance should bee preached to all Nations then all Nations are sinfull Repentance teached to all importes that sinne hath power ouer all the worlde that infection hath poysoned all that are come into the world as Paul sayes All haue sinned Iew and Gentile all are closed vp vnder sinne none excepted Rom. 3.23 and 11.32 What more The preaching of Repentance to all Nations importes the great abundance of sinne and the largenesse of the dominion of sinne Againe the preaching of the Remission of sinnes to all Nations importes that the grace of Christ is extended to all As sinne spread it selfe ouer all where so grace is spread ouer all where The righteousnesse of God by the Faith of Iesus Christ is vnto all and vpon all that beleeue Rom. 3.22 Againe the preaching of Remission of sinnes to all Nations importes that the superabundance of grace before Christ came grace was closed within the boundes of Iurie but after that once CHRIST came and suffered and rose againe and went vnto Heauen then Heauen was opened and grace was powred downe in such abundance that Iurie coulde not containe it but it spred through the whole world As it spred so the preaching behooued to be spread grace goes with the preaching contemnest thou the preaching thou shalt not get one droppe of it grace is dispersed by the dispersing of the preaching take away preaching no sparke of grace Woe bee to them who restraine the preaching of such abundant grace in this Lande within so narrow boundes and all for greedinesse Hell shall swallow vp these sacrilegious persons who withholde the goods from the preachers of grace if they repent not say this narrownes of the hearts of men who hinder preachings is not so much a sinne done against the poore people that perish in ignorance as against the grace of God they will laugh at this nowe but one daye they shall houle O that flood of wrath that shall bee heaped on them this injurie is done to grace it is a restraint of grace and an impairing to the glorie of GOD that is through grace woe to thee woe to thee againe that holds down the grace of God and pinches it through thy default thou shalt once curse the time that euer thou didst it if
Christ His ResurrectioÌ„ from the dead Alwayes what euer hath bene the cause of his absence wee may perceiue that he was depriued of that grace and presence of the LORD which the rest who were met together found Whereof we learne this lesson That whosoeuer doe absent themselues from the assembly of the LORDS Sainctes from these holy meetings whereinto the LORD hath promised His owne blessed presence they procure no small skaith and damage to themselues they depriue themselues of some grace and comfort that the LORD ministers to them that meet together What euer be the cause of thine absence it caÌ„not be but hurtfull to thee albeit all causes of absence be not alike hurtfull for if thou be absent by negligence the lesse is thy danger and losse but if wilfully and vpon contempt thou absentest thy selfe then not only depriuest thou thy sâ—lfe of grace and comfort but also thou procurest the wrath of GOD vpon thee for the contempt of His blessed ordinance Therefore if wee would bee partakers of the grace and blessing that the LORD hath promised to these holy assemblies we should postpone our priuate adoes and the cares of the world vnto these Holy exercises and we should embrace that counsell of our Sauiour Seeke first the Kingdome of Heauen and His righteousnesse and all other thinges shall bee ministred vnto you Matth. Chapter 6. verse 33. The man that makes this his first and his chiefe care to seeke the Kingdome of God when he hath gotten it hee will finde by experience that there is nothing necessarie for the sustaining of this present life that shall be inlaking to him It is a foolish thing to be too carefull for these worldly things for if thou seekest first the Kingdome of Heauen all these things will be casteâ— to thee Nowe to come to the preaching of the rest of the Disciples to Thomas it is said The other Disciples said vnto him We haue seene the Lord They preach to Thomas the Lordes Resurrection for the benefite they had receiued themselues in Thomas absence they willingly communicate to him they knewe and they sawe that the Lord was risen they tell this to Thomas as they beleeued so they wished and desired that hee should beleeue also This Example of the Apostles we ought all to followe When the Lorde communicates any spirituall benefite to vs we should not keepe it close to our selues but wee should bee carefull to communicate it to the well of others And thus doing we need not to feare that the grace shall be empaired and grow lesse No by the contrarie this communicating of the grace and vsing of the talent that the LORD hath giuen vs is the hie and readie way to augment the grace and to reape profite of the talent that wee haue receiued Albeit thou hast taken great paines and spent much time with the losse of some worldly goods to attaine to grace yet that should not make thee the more sparing in communicating it to others It is the Lords will that thou giue it to others freely chearfully and liberally Therefore trie and examine whether thou wilt be willing and carefull to communicate to others the grace that God hath giuen thee and if thou findest this then thou hast a good conscience and if thou findest it not thou hast no matter of rejoycing because thou doest not that which the LORD requires at thine hands When the Disciples haue informed Thomas of the Lordes Resurrection looke howe Thomas takes with it What is his part In a word hee beleeues not their report His incredulitie was very vvonderfull for albeit hee vvas compassed vvith such a cloud of witnesses of faithfull witnesses of eye-seeing witnesses yet he beleeues not Apparantly euery one of them who had seene the LORD course by course had tolde him of the LORDES Resurrection and first Marie Magdalene who got this honour first to see the LORD after His Resurrection hath witnessed to Thomas that she saw the LORD and spake with Him Next the other women who did meete with Him as they were returning froÌ„ the graue testifies the same Thirdly the two disciples who were going from Ierusalem to Emmaus informed him that they did meete with Him in the way of the conference they had with Him Fourthly Peter to whoÌ„ also y e Lord had appeared stroue to perswade him and last the whole number of the Apostles and the faithfull there assembled testified with one voyce that they had seene Him and spoken with Him yet Thomas is nothing mooued with all these speeches their witnessing makes not him to beleeue he remaines still in incredulity This example of Thomas telles vs that all the outward meanes that can be vsed all the testimonies of the worlde the testimonies of the most faithfull most godly most wise of the eye-witnesses will not mooue the heart of a man to beleeue will not perswade him of any point of doctrine necessarie to Saluation if there bee no more What then will make a man to beleeue Nothing but the Spirit of IESVS CHRIST it must be He that must witnesse vnto our heartes what is the will of GOD concerning vs it must be Hee that must take away the vale and illuminate our darke soules it must bee Hee that must open our heartes as Hee opened the heart of Lydia and make vs to beleeue If this Holy Spirit of CHRIST bee not present a man will not beleeue his owne eyes his owne senses will not perswade him We sawe the trueth of this before in the rest of the Disciples when the LORD stood in the middes of them when they sawe Him with their eyes when they heard Him speake face to face they beleeued not While as Luke sayes the LORD opened their vnderstanding that they might vnderstand the Scriptures Luke Chapter 24. verse 45. This doctrine would bee well marked because it serues to decide a controuersie that this day is betwixt vs and the Papists The controuersie and question which is betwixt vs and them concerning the chiefe and principall witnesse and judge First of authenticke Scripture Next of true interpretation of particular places of Scripture that is How shall a man knowe that this Scripture that wee haue and wee reade and vse dayly is the very worde of GOD and not the worde of any creature And againe Howe shall a man knowe what is the true meaning of any particular place of Scripture and whether this or that sense of the word is to bee receiued The Papistes affirme that the chiefe and principall witnesse judge both of the one or the other is the Church they say y t we could not be assured that y e Scripture is authenticke y t it is y e very word of God except y e church affirme it so to be likewise they say y t we cannot be assured of y e right meaning of any place of y e Scripture except it be by y e testimonie of y e same Church they teach
eyes of his soule that he cannot see sinne in its own colour hee cannot consider the way wherein hee is walking nor the judgement which he is drawing on his own head Whereupon it falles out that he proceedes from sinne to sinne and either hee falles ouer againe in that same sinne which before hee hath committed or in some other sinne Wee haue a proofe of this in the person of Peter for after that once he had denied his Master hee slept in a senslesse securitie he made litle account of the great sinne hee had committed whereupon it came to passe that soone after he falles ouer againe in the same sinne of denying of the Lord and alitle after being demanded he denies Him the third time and if he had bene oftener demanded no doubt but he would haue denied Him oftener if the Lorde had not looked vpon him fauourably The like also wee see in Dauid albeit otherwise a man after Gods owne heart after that he had committed that foule adultery with Bathsheba the wife of Vriah hee is twitched with a griefe or remorse but lyes still sleeping securely in sinne and so from adulterie with Bathsheba hee falles in abhominable murther of Vriah her husband and after this hee continued for a long season as it were benummed and without a sense of his sinne or feare of judgement and as all sortes of sinne leaue some senslessenesse and induration in the heart so chiefly stubburnesse and contumacie in not beleeuing the knowne trueth of God brings greatest senselessenesse and induration An example of this Paul lets vs see in the Gentiles who followed not that light that the Lord had left in nature and which the Lord shew to them in the workes of His creation that they might glorifie God but repined against it and therefore sayes the Apostle As they regarded not to acknowledge God euen so God deliuered them vp vnto a reprobate minde to doe those thinges which were not conuenient Rom. 1.28 Because they would not glorifie God as became them to doe there was such a dimnesse in their eyes such senslessenesse and blindnesse ouertooke them that they regarded not to doe the thinges that were most vnnaturall They past all feeling and gaue themselues ouer vnto wantonnesse to worke all vncleannesse euen with greedines Eph. 4.19 And they had their consciences burned as it were with an hote iron 1. Timoth. 4.2 It is a dangerous thing once to fall in sinne for if the Lord leaue thee to thy selfe thou shalt neuer stay while thou râ—nne headlong to destruction Therefore pray continually that the Lord would looke fauourably vpon thee and that He would lay holde on thee that thou fall not away from Him and if thou haue fallen that Hee would put out His hand and draw thee to Him againe that thou mayest returne and be saued Thus for the time of the sixt appearing of the Lord now He appeares after y e same maner that He had appeared to the Disciples before For the Disciples beeing within and Thomas with them Iesus came the doores beeing shut and stood in the middes Of this manner of appearing we haue spoken at length before therefore we will speake no more of it When He is come in among them He vses that same forme of salutation which He vsed before for He said Peace be vnto you We passe by this salutation also because wee haue spoken of it already No question it was a very effectuall powerfull salutation because Hee that wished peace vnto them was the author of peace Only one thing I shall marke and so I shall ende I see there is nothing that is able to waken the soule of a sinner that is lying sleeping in sinne and wrapped vp in a senslâ—sse securitie but only the gracious presence of the Lord Iesus What was it that wakened Peter when he had thrise denied his Master It is said The Lord turned backe and looked vpon Peter whereupon immediatly his heart smote him and hee went out and wept bitterly Luke 22.61 62. How was Dauid wakened when he had long lien in his sinne without any remorse How but by the fauour of Iesus Christ the Sonne of God who pitied Him and sent His Prophet Nathan vnto him for this yee must vnderstand that all the Prophets which spake of olde to the Fathers were sent immediatly by Iesus Christ and spake by His Spirit 1. Pet. 1.11 and 3.19 And what was it that wakened Thomas out of his securitie What mooued him that was so obstinate in his incredulitie to beleeue What but the gracious presence of Christ for except that mercie of God in Iesus Christ waken vs out of securitie all the Iudgements of God that euer He hath powred out vpon any from the beginning will not mooue vs the most fearfull and terrible examples of His wrath vpoÌ„ others will not waken vs. Iudas lets vs see the proofe of this in his Epistle when he tells that they who turned the grace of God into wantonnes were not mooued to absteine from sinne by the example of that fearfull and terrible Iudgement of God which ouertooke Sodome and Gomorrhe and the cities about them but that they likewise notwithstanding of these great Iudgements continued in the like sinnes and defiled the flesh Iude 7 8. Then seeing we are naturally sleeping in sinne and none outward thing in the worlde no judgement neither temporall nor spirituall seazing on vs in neuer so high a measure can bee able to waken vs. Let vs pray earnestly that the LORD would preuent vs with His owne gracious presence that wee sleepe not while death oppresse vs. The Lord make euery one of vs to finde this presence of the LORD Iesus To whome with the Father and the Holy Spirit be all praise and honour for euermore AMEN THE XLVII LECTVRE OF THE RESVRRECTION OF CHRIST LVKE CHAP. XXIIII verse 27 After said He to Thomas Put thy finger here and see Mine hands and put foorth thine hande and put it into my side and be not faithlesse but faithfull verse 28 Then Thomas saide vnto Him Thou art my Lord and my God verse 29 Iesus saide vnto him Thomas because thou hast seene me thou beleeuest blessed are they that haue not seene and haue beleeued verse 30 And many other signes also did Iesus in the presence of His Disciples which are not written in this booke verse 31 But these thinges are written that ye might beleeue that Iesus is that Christ that Sonne of God and that in beleeuing yee might haue life through His Name AFTER that we had spoken at length Well beloued in Christ of the first fiue appearings of the Lord after His Resurrection wee beganne the last day to speake of this sixt appearing the occasion whereof was premitted by y e Euangelist John to wit the absence of Thomas from the rest of the Apostles when the Lord appeared vnto them and his great incredulitie when they tolde him for notwithstanding that many faithfull witnesses
liuing GOD for Hee sayes vnto him Blessed art thou Simon the sonne of Iona for neither flesh nor blood hath reueiled that vnto thee but my Father which is in Heauen Matth. Chapter 16. verse 17. And therefore we must craue continually of the LORD that Hee would vouchsafe His Spirite on vs to worke Faith in our soules that beleeuing in IESVS CHRIST wee may get life and Saluation through Him To whome with the Father and the Holy Spirit be all honour and praise for euermore AMEN THE XLVIII LECTVRE OF THE RESVRRECTION OF CHRIST IHON CHAP. XXI AFter these thinges Jesus shewed Himselfe againe to His Disciples at the sea of Tiberias and thus shewed He Himselfe verse 2 There were together Simon Peter and Thomas which is called Didymus and Nathanael of Cana in Galile and the sonnes of Zebedeus and two other of His disciples verse 3 Simon Peter saide vnto Him I goe a fishing They saide vnto him Wee also will goe with thee They went their way and entred into a shippe straightway and that night caught they nothing verse 4 But when the morning was nowe come Iesus stood on the shore neuerthelesse the Disciples knew not that it was Jesus verse 5 Iesus then saide vnto them Sirs haue yee any meate They answered Him No. verse 6 Then Hee saide vnto them Cast out the net on the right side of the ship and ye shall finde So they cast out and they were not able at all to draw it for the multitude of fishes verse 7 Therefore saide the Disciple whome Iesus loued vnto Peter It is the Lord. When Simon Peter heard that it was the Lord hee girded his coate to him for he was naked and cast himselfe into the sea WEE continue as yet Brethren Beloued in Christ in the Historie of Christs appearings after His Resurrection whereof this which we haue set downe in the beginning of the 21. Chapter of Iohn is the seuenth if wee reckone precisely all the particular appearings whereof any mention is made in the Gospel But if we count only the appearings vnto His Apostles assembled together this is the third in number as the Euangelist himselfe hereafter telles In the first two appearings He manifested Himselfe vnto the eleuen beeing assembled together in an house the doores beeing closed only Thomas was absent in the first appearing nowe heere Hee appeares only vnto seuen beeing together not in an house but without at the fishing As concerning the particular time of this appearing what day it was from the first daye of His Resurrection or howe many dayes it was from His last appearing vnto them it is not particularly set downe and therefore we will passe by it but the Euangelist markes particularly the place of this appearing for he sayes Iesus shewed Himselfe againe at the sea of Tiberias which sea is otherwise called the sea of Gennesareth for according to the accustomable forme of speaking among the Iewes a lake is called the Sea Before wee come to the rest of the circumstances of this appearing it is expedient that we answere to a question that may bee mooued It may bee asked What is the cause that the Lord appeared so oft times vnto His Disciples and so many wayes Had it not bene enough that He had appeared to them once or twise What needed there any moe appearings To this answere There are many great and weightie causes wherefore the Lord so oft times appeared and first because Faith in the Resurrection from the dead is a thing very hardly and with great difficultie is obtained for among all the Articles of Faith there is none more contrarie to Nature none appeares to be more vncredible therefore the Lord that He might assure them that He was risen and that they who are in Him one day shall rise againe Hee appeared so oft times after His Resurrection Next Hee appeared so ofâ— to His Disciples because they were to be the first witnesses of His Resurrection to the worlde and therefore they needed oft times to see the Lorde to haue heard to haue handled Him and beene conuersant with Him they needed all sortes of helpes to their Faith that they might haue full assurance themselues that the Lorde was risen to the ende that with the greater assurance and with a full perswasion as the Apostle speakes of himselfe 1. Thess 1.5 They might testifie of that Resurrection both by viue voyce and by writting vnto others euen to the comming of the Lord Himselfe indeede so it came to passe for because Hee appeared and reueiled Himselfe so oft times to them therefore they had exceeding great libertie and boldnesse both in their speaking and writting for the frequent seeing of Him hearing of Him speaking and conuersing with Him made them to haue a full perswasion and this full perswasion made them to haue great libertie freedome for he that hath not a full perswasion in his owne heart should not take vpon him to be a witnesse and preacher of the graces and benefites of God to others neither will he euer be able to speake of them with freedome to mooue others to beleeue Thirdly He appeared so oft vnto His Apostles not for their causâ— only but for our cause also who should liue in the ages to come Hee had respect vnto the weaknesse of our Faith for euery particular appearing of Christ serues to helpe and further something our Faith our Faith degree by degree is helped by euery one of them and all His appearings beeing joyned together are a sure and stedfast ground to our Faith to repose vpon they serue to consummate our Faith and to bring it to a full perfection for when wee heare or reade that our Lord appeared at any time to His Disciples wee should thinke and settle this in our minde that when Hee appeared vnto them Hee appeared vnto vs when they saw Him we saw Him when vvee reade that the Lord appeared vnto Peter I should thinke that He appeared vnto mee vvhen Iohn and the rest of the Apostles sawe Him vvith their eyes I should so esteeme that I sawe Him vvith mine eyes and whensoeuer they sawe Him I should lay my count that I saw Him for vvhen that Peter sayes That with his eyes he saw His Maiestie 2. Pet. 1.16 hee pointes out Christ as it were with his finger to bee seene with mine eyes When Paul sayes That the Lord was seene of him after His Resurrection 1. Cor. 15.8 hee pointes out the Lord to be seene by me When Iohn sayes Wee declare vnto you that which wee haue heard which we haue seene with these our eyes which we haue looked vpon these handes of ours haue handled of that worde of life 1. Ioh. 1.1 hee sets the Lord as it were before my face that I may see Him with mine eyes I may heare Him with mine eares and may handle Him vvith mine handes To the end that my ioy may be full as he speakes there verse 4. And therefore thou
The Lord who euer hath a regarde of His owne makes all their actions and their sufferings to tend to their vvell and comfort yea to serue and further them to eternall life When thou goest to performe any thing vvhen thou addressest thy selfe to any worke vvhat euer it be vvhether it be husbandrie fishing marchandise or any other exercise I giue thee my counsell endeuoure euer to entertaine in thy soule a sense and perswasion of the loue of God and if thou so doest thou shalt finde that when the members of thy body are exercised in their labour that thy soule likewise shall make a progresse straightway to Heauen Well they goe to the fishing but vvhat successe haue they at the first Not very great their successe was very slender for it is said That night they caught nothing How came this to passe Was it through their vnskilfulnes No it was by the secret prouidence and direction of God who often times delayes the successe of the labours of His owne and will not answere their expectation at the first to the ende that in His owne appointed time He may giue it more aboundantly to their greater coÌ„fort for this is the Lordes accustomed dealing vvith His owne children Of set purpose He vvill disappoint them for a time to their greater benefit and comfort thereafter When Paul vvrites to Philemon concerning his seruant Onesimus vvho had fled away from him he sayes It may be that he hath departed for a season that thou mightest receiue him for euer Next the Lord vses to disappoint the hope of His own for a season because that serues more to the glory of God than if they got it at the first time for vvhen men finde a prosperous successe in all their vvayes and all thinges answering to their desire scarcely doe they consider and discerne Gods blessing yea manie times it comes to passe that in such cases men ascribe the praise of all to themselues to their owne vvisedome their trauels and laboures they flatter themselues sacrifice to their owne nette But vvhen they see themselues notwithstanding of all their trauels disappointed of their hope and thereafter finde a blessing and good successe then they plainly discerne that all things proceed from the blessing and fauourable prouidence of God and therfore giues to the Lord the praise and glory of all Last vvhen He delayes the successe vvhich His owne hope for in their laboures Hee giues them a faire recompence for the vvant of the temporall benefit for a season and He giues them a spirituall benefit to their soule for vvhen thereafter He giues them a successe He makes them to see His blessing and opens their heartes and looses their mouthes to sounde His praise vvhich is better than any earthly benefit that can be bestowed vpon man When the Disciples had long laboured without successe at last the Lord comes for th'Euangelist sayes When the morning was nowe come Iesus stood on the Sea shore Howbeit the Lord vvill long absent Himselfe from His own and giue them no sensible blessing in their trauels yet at the last hee vvill come in his owne due time to their great comfort Nowe the time is marked vvhen the Lord comes to vvit in the morning hee tarries away all the night and comes in the morning The Scripture compares the time in the vvhich vvee liue vvithout Christ vnto the darke night for as in the night no man can vvalke nor be exercised in the vvorke of his calling no more can any man vvithout Christ vvalke in the vvay of saluation nor doe anie thing acceptable to God Againe his presence and comming is compared to the morning for as in the morning vvhen the Sunne rises men may see the way and walke in the way and bee exercised in the workes of their calling So when CHRIST that Daye-starre beginnes to arise that Sunne of Righteousnesse beginnes to shine vâ—to the soules of His owne then they see the way of saluation and they haue courage and pleasure to walke therein and to doe the workes of light which are acceptable vnto GOD when Hee is absent there is nothing but night and darknesse when He returnes againe there is light DAVID seemes to allude vnto this prâ—sence of Christ by His Spirite in the soule when hee sayes in the xxx PSALME vers v. Weeping may abide at euening but â—oye commeth in the morning Nowe howbeit the Lord stood before them on the shore Neuerthelesse the Disciples knewe not that it was IESVS Howe this comes to passe that they knawe Him not it is vncertaine for the cause is not set downe neither will wee curiouslie inquire for it it may bee and it is likelie that their eyes were closed that they could not discerne and knowe Him whome otherwise they sawe present before them The example of these Disciples lets vs see what is the naturall disposition of the children of God They sought not the Lord fiâ—st yea when Hâ—e offers Himselfe vnto them they know Him not So it is with vs all by nature neither can we seeke God neither can wee so much as once thinke of the seeking of Him neither when Hee offers Himselfe vnto vs vnsought can we dâ—scerne Him and knowe Him by nature Except God by His Spirite preuent vs and illuminate the eyes of our mindes open our hearts and make vs to knowe Him wee will neuer seeke Him nor knowe Him but wee shall euer remaine in darknesse Yet albeit they knowe not the Lord Hee beginnes to shew Himselfe vnto them and Hee breakes off conference vnto them Sirs have yee anie meate And by this speach Hee pâ—epares them to that good successe and blessing which He was to giue to their trauels And this Hee does by bringiâ—g them to a confession of their want and needfulnesse for when hee inquires at them if they had anie meate they answered him No. They confesse their want for marke Brethren how the Lord will haue thy soule to bee prepared before Hee communicate His blessing Thy skant thy neede and thy pouertie though it were neuer so great will not doe the turne it will not mooue the Lord to blesse thy trauels if there be no more No Hee requires further of thee Hee will haue thee to acknowledge to feele and to confesse thy pouertie The Lord pitties not but abhorres proude and sturdie beggers Hee does to His owne as a louing father does to his sonne Albeit the father see his sonne in great pouertie and neede lacking foode and rayment yet if hee come proudly and stubburnly by the doore presence of his father hee will not know him nor helpe him howbeit hee haue substance wealth enough vnto such time as he is humbled and come to himselfe Euen so the Lord when wee are in miserie in great want and neede and will not acknowledge nor confesse it vnto Him He will not know vs nor bestowe His blessinges vpon vs till we be humbled Now wheÌ„ the Lord has prepared
they bee for by so doing they not onelie depriue themselues of happinesse but also they turne the blessinges of God into a curse to them When IOHN hath informed PETER that it was the Lord vvhat does PETER It is saide When Simon Peter heard that it was the Lord hee girded his coat to him for hee was naked and cast himselfe into the Sea He shewes a great zeale and forwardnesse for in my judgement this doing of PETER proceeded not from foolish hardinesse and inconsiderate rashnesse but from a true zeale and feruent desire to meete with the Lord. Nowe will yee compare IOHN and PETER together ye will find great diuersitie of giftes IOHN knewe the Lord first and that by sight PETER knew the Lord next but by hearing for IOHN informed him IOHN was before PETER in faith knowledge but PETER who comes behinde passes IOHN who was his teacher had instructed him for he is more zealous than IOHN was IOHN exceeded in knowledge but PETER exceeded in zeale This lets vs see the trueth of that sentence of PAVL One and the selfe same Spirit worketh all gifts distributing to euery maÌ„ seuerally as he willeth 1. Corinth 12.11 Euen in the Apostles themselues for euen among them some excelled in one gift and some in another IOHN excelled in knowledge and had knowledge of the glorious person of Iesus Christ and namelie of His diuinitie as his Euangell declares for it is full of high mysteries sublime doctrine of Christ aboue the rest of the Apostles PETER excelled in zeale and forwardnesse and was more ardent in zeale than the rest as wee may reade in the Gospell PAVL excelled in labouring and painfulnesse in preaching of the Gospell for hee sayes himselfe I laboured more aboundantlie than all the Apostles 1. Corinth Chap. 15. vers 10. The LORD gaue not all graces to anie one of them but to euerie one such a measure of grace as Hee pleased neither had it beene expedient to themselues nor so profitable to others It had not beene expedient to themselues because it might haue beene that they would haue comtemned and despised others in respect of themselues It had not beene so profitable to others because others would haue enuied them for their great perfection of graces And so by this meanes the bodie of IESVS euen His Church which should bee compact and straitlie joyned together would haue beene miserablie rent asunder On the other part this inequalitie and diuersitie of giftes that the Lord giues to men is a speciall meane to joyne and knitte together the members of the misticall bodie of CHRIST for as in the bodie of man the inequalitie and diuersitie of functions giftes that are giuen to seueral members joynes and holds together y e meÌ„bers of y e body eueÌ„ so y t inequality diuersity of spiritual graces giuen to euery meÌ„ber of y e body of Christ euery one hauing neede of the helpe of another joynes and holdes together the members to make vp one compact bodie Reaâ—e of this in the first Epistle of Sainct Paul to the Corinthians Chap. 12. vers 24.25 Nowe I shall onelie marke one thing and so I shall ende All the night preceeding when the Lord Iesus was absent Johns faith and Peters zeale were languishing and dwining but in the morning when Christ returnes both Johns faith and Peters zeale beginne to reuiue and to gette newe strength and vigour Whereof we may learne that this grace of faith knowledge and zeale is wakened and raised vp by Christ who is the onelie matter and object of them for our faith and knowledge proceedes of His gracious light which shines in our darke soules Our zeale proceedes from the Spirite of Christ who by His comming kindleth a burning fire in our heartes and makes vs to burne with zeale who before were colde in the seruice of God PAVL sayes God that commanded light to shine out of darknesse is Hee who hath shined in our heartes to giue the light of the knowledge of the glorie of God in the face of Iesus Christ. 2. Cor. Chap. 4. vers 6. The wordes import that all faith and knowledge of God that wee haue is by looking vnto the face of Iesus For when wee looke vnto His face the beames of that glorie which shines in it is conueyed into our soules and lighteneth them and so workes faith and knowledge in them And when wee shall gette a full sight and see Him as Hee is clearelie face to face then wee shall bee like to Him in glorie for His glorie shall transforme vs into this same image from glorie to glorie 2. Cor. cap. 3. vers 18. Then seeing that no grace can either bee wrought or entertained in the soule without the presence of the Lord Iesus and the beholding of His countenance wee should bee carefull constantlie to looke to His face and beholde His glorie in the mirrour of the worde so long as wee are in this pilgrimage that so hereafter wee may see Him face to face and so bee made partakers of His glorie which Hee hath purchased to all them that loue Him by the shedding of His owne blood To Him therefore with the Father and the Holie Spirite bee all praise and glorie AMEN THE XLIX LECTVRE OF THE RESVRRECTION OF CHRIST IOHN CHAP. XXI verse 8 But the other Disciples came by shippe for they were not farre from land but about two hundreth cubites and they drâ—we the nette with fishes verse 9 As soone then as they were come to land they sawe hote coales and fish layed thereon and bread verse 10 Iesus saide vnto them Bring of the fishes which yee haue nowe caught verse 11 Simon Peter stepped foorth and drewe the nette to lande full of great fishes an hundreth fiftie and three and albeit there were so manie yet was not the nette broken verse 12 Iesus saide vnto them Come and dine And none of the Disciples durst aske him Who art thou seeing they knewe that hee was the Lord. verse 13 Iesus then came and tooke bread and gaue them and fish likewise verse 14 This is now the third time that Iesus shewed himselfe to his Disciples after that hee was risen againe from the dead IN this seuenth appearing of Christ Beloued Brethren in the Lord wee haue spoken alreadie of the place of His appearing to vvit at the Sea of Tiberias and vve haue spoken of the persons to vvhome Hee appeared vvho vveâ—e seuen in number the Lord by His secret prouidence gathered them together and kept them together albeit some vvâ—uld haue suâ—dered from the râ—st to the ende the Lord might shew Himselfe vâ—to them being assembled together in one place Wâ—e hauâ— spoken of their exercise how they vvere fishiâ—g but got little successe howbeit they had laboured all the night We told you also of the Lords appearing to them He shewes Himselfe to them in the morning and finding y t they had caught nothing Hee biddes them cast out the net on the
Apostles which sets out vnto vs the glorious Majestie of God and His properties His power His mercie His Iustice His wisdome c. is by infinite degrees inferior to the Majestie which it describes vnto vs that the Spirit of God paintes Him not throughly fully in His essence nature and in His owne perfection as He is No but in painting Him out Hee attempers His stile to our infirmitie weaknesse that we may vnderstand beleeue for there can be no words so high so sublime so glorious inuented or deuised by any that can bee sufficient to expresse that Majestie which is incōprehensible infinite Alwayes seeing the Holy Spirit hath set down so much in the Scripture concerning that glorious incomprehensible Majestie of God His worship as is sufficient for our Saluation let vs therewith be content and not curiously seeke for any more and while we read or heare the Scriptures let vs earnestly craue at God that He would worke faith in our soules that we may beleeue that Iesus is that Christ the Sonne of God that in beleeuing we may haue life Saluation through Him To whome with the Father and the Holy Spirit be all praise honour and glory for euermore AMEN THE LIII LECTVRE OF THE RESVRRECTION OF CHRIST MATTH CHAP. XXVIII verse 16 Then the eleuen disciples went into Galile into a mountaine where Jesus had appointed them verse 17 And when they sawe Him they worshipped Him but some doubted verse 18 And Jesus came and spake vnto them saying All power is giuen vnto Me in heauen and in earth verse 19 Goe therefore and teach all nations baptizing them in the Name of the Father and the Sonne and the holy Ghost MARKE CHAP. XVI verse 15 And Hee saide vnto them Goe yee into all the world and preach the Gospell to euery creature WELBELOVED Brethren these dayes bypast we followed out the Historie of the Resurrection of the Lord and of His manifolde appearings vnto sundrie but especially vnto His Disciples as they are set down by the Euangelist John who insists more largely in describing His appearings to His Disciples than any of y e rest as God gaue the grace the last day wee ended his Gospell spake last of the conclusion thereof now it rests that we follow out so much as remaines of the Historie of the resurrectiō as it is set down by y e rest of y e Euangelists for Iohn wrote his Euāgel after all y e rest omitted purposely such things as were written by y e rest willing vs to addresse our selues to y e rest of y e Euangelists that there we might read follow out y e rest of y e Historie of CHRIST vvhich hee left off And so vvee are this day to enter into the description of another appearing of CHRIST after His Resurrection as it is set downe by Matthew Marke This appearing of the Lord seemes to be the ninth in number for the first was to Marie Magdalene The second to other women The thirde to two disciples as they wēt to Emmaus The fourth was to Simō Peter The fift to Iames Then three seuerall times Hee appeared to His disciples being gathered together as ye heard out of Iohn So this is y e ninth appearing wherin it is likely that He shewes Himselfe not only to the eleuen disciples being met together but also to a great number of brethren being together with them For this seemes to be y t appearing wherof th'Apostle Paul makes mention 1. Cor. 15 6. where he says Hee was seene of more than fiue hundreth brethren at once In this appearing there are sundry thinges to bee considered As the circumstances of time and place the disciples worshipping of Him when they sawe Him the doubting of some of them His communicatiō with the disciples sending them out with a commission to preach to all Nations Appearantly this is that meeting which the Lord in His appearing to the women enjoyned to the Apostles for by the women Hee gaue th'Apostles a direction to meete Him in Galilie Matth. chap. 28. vers 10. According to this direction it is said The eleuen disciples went into Galilie vnto a Mountaine where Iesus had appointed them So the place vvas in that Mountaine of Galilie wherein the Lord had appointed them to meete The time is not particularly mentioned yet it is likelie that as the Lord gaue a direction concerning the place so did Hee also concerning the time of their meeting Then this whole meeting the time the place and all is according to the direction and appointment of the Lord. Now as they keep this meeting vpō hope to see the Lord according to His promise so they are not disappointed of their hope The Lord is as good as His promise He shewes Himselfe present vnto thē Marke the lesson The Lord who has appointed ordained y e meetings assemblies of His owne has promised to be amongst them when they are gathered together He disappoints thē not of His promise but shewes Himselfe to be present with thē This y e disciples foūd by experience whē they met together by His appointment y e Lord shewes Himselfe present vnto thē This same haue al y e godly foūd in al ages y e faithful find it this day in their meetings for albeit He shew not Himselfe present after a bodilie manner as here He did to His disciples yet He is present yea no lesse present with His owne now than He was then but He is now present after a spirituall manner and the faithfull find His presence to be no lesse powerfull effectuall now than it was then for frō whence comes this vnspeakeable joy comfort and peace of conscience which the faithfull find in their meetings but from the presence of Iesus for except the Lord Iesus were present in our soules by His Spirite it were not possible that wee could finde such a powerfull working and such sweete motions and alterations in them Vaine and foolish men who are touched with no sense of sin disdaines scornes the meetings of the Saincts they thinke them all to be but fectlesse for y e feshiō they think they feed vpō fantasies But y e faithful find by experience that the presence of Christ in their meetinges is so powerfull comfortable as no tongue can vtter nor the heart of man is able to conceiue And thou y t contemnest and scornest these meetings thou shalt find one day by sorrowful experiēce of how great comforts thou hast depriued thy selfe And if thy conscience were once wakened with the sense of sinne thou wouldest finde that there were no joy nor comfort to thy soule but by these meetings Then thou wouldest haue greater pleasure to frequēt these meetings thā euer thou hadst to eat or drink when thou werest hungry and drie Now when y e Lord appeares to them what doe they what is their behauiour It is saide When
they saw Him they worshipped Him What made them to fall downe and worship Him What sawe they into Him No question they sawe in Him a glorious Majestie By all appearance at this time He has shewed himselfe in greater glory than Hee did of before So beholding His glorie on the one part and their owne vnworthinesse on the other as Hee approaches vnto them they humblie fall downne and worship Him This their behauiour teaches vs that wheresoeuer the Lord of Glorie is present there He should be worshipped and adored His presence requires adoration Seest thou the Lord present with thee Then in humilitie fall downe and worshippe Him But thou wilt saye I cannot see Him how then can I adore Him Th'Apostles saw His glorious presence with their eyes therefore they ought to haue worshipped Him but as for vs who liue in these dayes after His ascension to Heauen we see Him not and therefore how can wee worship Him But I answere thee It is true thou seest Him not nowe vvith the eyes of thy bodie but thou seest Him with the eyes of thy soule thou seest Him with the eyes of faith thou seest Him in the vvorde and Sacraments first crucified and then glorified And if thou wilt not worship Him when thou seest Him here present in the worde and Sacraments thou wouldest not haue worshipped Him if thou haddest seene Him with the eyes of thy body face to face These profane bodies vvho vvill not vvorship Him nowe vvhen they see Him present in the mirrour of the Gospell they vvill neuer gette leaue to worship Him in the Kingdome of Heauen Thinkest thou not that the Lord is seene present in His word What meanes Paul then vvhen he sayes that an vnlearned man comming into the meetinges of the faithfull where manie are prophecying finding himselfe rebuked and judged of all and the secrets of his heart made manâ—fest that hee will fall downe on his face and worshippe GOD and saye plainlie That GOD is among them indeede 1. Corinth Chap. 14. vers 24. and 25. What sees the vnlearned man among them that makes him to fall down and giue such a confession No question but the glorious light of the GOSPELL shines into his soule and Christ offers Himselfe present to bee seene by the eye of faith The faithfull this daye by experience finde in their meetings this same presence of the Lord And therefore it becomes vs in all our meetinges euer to vvorshippe the Lord and to sit vvith feare and reuerence to heare the worde and to prepare our heartes to receiue the Holie Spirite whome the Lord promises and offers with the preaching of the worde to all His Chosen Againe this their behauiour teaches vs what force and power there is in the glorious presence of Christ Iesus His presence is powerfull to humble and bowe both the bodie and soule of the creature This made Paul to saye that at the Name of IESVS euerie knee should bowe both of thinges in Heauen and thinges in earth and thinges vnder the earth Philipp chap. 2. vers 20. For that sublimitie and highnesse vvhereunto the Father hath exalted Him is so effectuall and powerfull in all creatures and of all sortes that either sweetlie willinglie it mooues them to worship Him in all humilitie or else it breakes bruises them with fearcenesse and violence and compels out perforce obedience of them The sight and sense of this sublimitie and highnesse makes the blessed Angels in Heauen in all reuerence to worshippe Him The sense of this sublimitie makes the Sainctes on earth when either they speake or heare of Him reuerentlie and in humilitie to bow both their bodies and their soules vnto Him And by the contrarie The sight and sense of this same sublimitie raises vp in the Deuill and his angelles such horroures and dread as cannot bee expressed The sense of this sublimitie makes the wicked howe proude and jollie soeuer they bee in their owne conceite oft times when they heare of Him to quake and tremble The Euangelist Matthew notes That notwithstanding of their worshipping of Him yet some of them doubted But who were these that doubted Euen some of these who before worshipped Him And what mooued them to doubt Apparantly that same that before moued them to worship Him moues them also now to doubt to wit that extraordinary vnaccustomed majesty and glory wherein Iesus appeared to them which scarcely they could haue deemed to bee so great wonderfull And certainly the glory of the Lord sitting this day in the HeaueÌ„s at the right hand of the Father is so exceeding great woÌ„derfull that if it were permitted to vs to behold it as it is with our bodily eyes such is y e corruption of our nature we could not but doubt whether He were y e Christ who vvas so far humbled abased in y e earth of whom we heard before in y e Gospel Beside this cause y e difficulty to belieue this article of the ResurrectioÌ„ of y e dead seemes likewise to haue furthered their doubting for indeed amoÌ„g al y e articles of our belief there is none more coÌ„trary to nature nor harder to belieue thaÌ„ this article of y e ResurrectioÌ„ of our bodies froÌ„ y e dead Nature can neuer be perswaded y t a dead body y t has bin a prey to worms is resolued in dust ashes can rise vp againe to life But as of all articles there is none harder to be belieued so there is none more necessary to saluatioÌ„ nor none that brings greater consolation And therefore the Lord that vve might haue the more full assurance and perswasion thereof tooke great paines vpon Himselfe and for the space of fourtie dayes Hee remained vpon the earth after His Resurrection and sundry times shewed Himselfe to His Disciples and manie other of the Faithfull that all occasion of doubting might bee remooued and so their joye and comfort might bee the greater Nowe this doubting of the Disciples lets vs see vvhat is the disposition of the heartes of the Godlie euen in their best exercises For euen their best exercises are euer accompanied vvith a piece of doubting of vvant of infirmitie c. their vvorshipping of GOD is vvith doubting their prayer is vvith infirmitie and vvauering of the minde their meditation falles from GOD and spirituall things to carnall and earthly things their hearing of the word is euer with some piece of loathing their Faith is mixed with infidelitie so that before they can come to any great measure of grace they must striue and wrestle through many infirmities and ouercome many difficulties and tentations so that the best man euen in his best workes hath no matter of rejoycing if the Lord would enter in judgement with him Yee haue heard the disciples behauiour now look how the Lord meetes them First He drawes nearer to them and then He enters in communing with them for it is said Iesus came and spake vnto them He
these thinges and none other thinges So that if they teach not these thinges but their owne dreames and fantasies they haue nothing adoe vvith this promise for if they keepe not the condition vvhat vvarrant can they haue to looke for the promise Nowe howe farre the Papistes are from keeping this condition from teaching the doctrine of Christ onelie it is more than manifest and they are blind that sees it not for in stead of the doctrine of the Gospell they teach their owne traditions dreames and fantasies They haue banished the Spirite of Trueth and haue bewitched the vvorlde vvith their lyes and vanities Therefore seeing the felicitie and happinesse both of Pastor and people standes in this To finde the Lordes presence with them in this pilgrimage the Lord grant that both Pastor and people may striue carefullie to holde fast the doctrine of the Gospell and that they may conforme their liues thereunto that so vvith confidence they may claime to this promise of the presence of Christ To whome with the Father and the Holie Spirit bee all praise and honour for euermore AMEN THE LV. LECTVRE OF THE ASCENSION OF CHRIST MARKE CHAP. XXVI verse 19 So after the Lord had spoken vnto them hee was receiued into heauen and sate at the right hand of God LVKE CHAP. XXIIII verse 50 Afterward hee led them out into Bethania and lift vp his handes and blessed them verse 51 And it came to passe that as hee blessed them hee departed from them and was carried vp into heauen verse 52 And they worshipped him and returned to Hierusalem with great ioye ACTS CHAP. I. verse 6 When they therefore were come together they asked of him saying Lord wilt thou at this time restore the Kingdome to Israel verse 7 And hee saide vnto them It is for you to knowe the times or the seasons which the Father hath put in his owne power verse 8 Bu yee shall receiue power of the holie Ghost when hee shall come on you and ye shall bee witnesses vnto mee both in Hierusalem and in all Judea and in Samaria and vnto the vttermost partes of the earth verse 9 And when he had spoken these things while they beheld he was taken vp for a cloude tooke him vp out of their sight verse 10 And while they looked stedfastlie toward heauen as hee went behold two men stood by them in white apparell BELOVED BRETHREN IN CHRIST vvee haue alreadie insisted at length in the Historie of the LORDES Resurrection vvherein vvee shewed you how often Hee appeared to His owne and especiallie to His Apostles to the ende that not onelie they themselues might bee more fullie perswaded of His Resurrection but also vvith the greater confidence and libertie they might speake therof to others In His last appearing to His Apostles vvee sawe Hee gaue them a commission and charge To goe out to the vvorlde to preach the Gospell and to baptize In the Name of the Father of the Sonne and of the Holy Ghost but He willes them to teach nothing else but onelie these things all these things which He had taught them before And to th' end He might the more easily moue them willingly and chearfully to vndertake discharge this calling first He sets down His vnspeakable incomprehensible power wherupoÌ„ is is grounded shewing them that al power in heaueÌ„ in earth was giuen vnto him Next He subjoynes a threefold promise of blessing to them in the discharging of their Ministery The first is a promise of life saluation to them who beleeue are baptized The second is a promise of th'extraordinary miraculous gifts of the H. Spirite The third is a promise of His own powerfull presence to continue with them vnto th' end of the world vpon condition That they faithfully discharge their calling teach these things all these things onlie these things which the Lord had taught no other Now it rests that we speak of the History of His Ascension to Heauen which we haue briefelie and in fewe vvordes in th'Euangelistes for Matthew and Iohn makes no mention of it Marke touches it shortlie in his Gospell Luke also speakes something of it in his Gospell but hee insistes in it more largely in setting downe the Circumstances of it in the first Chapter of the Actes of the Apostles In the words which wee haue presently read we will see how the LORD leades His Disciples out to Bethania we will see what conference communication is betwixt the Lord and them we will shew how He blessed them we will see the manner of His Ascension what was the behauiour of the Apostles while Hee was ascending to Heauen and looked stedfastly to the Heauen as He went vp Then to come to the words Luke sayes He led them out into Bethania This was the place from the which the Lord ascended vp to the Heauen and therefore of set purpose He leades them out of Ierusalem to this place They come not to this place by fortune or chance they come not there of their owne accorde or vpon any foresight that they themselues had No but they were ledde out of Jerusalem to see that glorious Ascension of Christ and to be partakers of His grace But who led them out It is saide The Lord ledde them out none comes to grace by aime none comes to the place vvhere grace is in dealing by fortune or chance No it is the Lord which leades them as then the Lord ledde His Apostles as it were by the hande to Bethania to see His glorie and to be made partakers of grace so it is alwayes by the LORDS secret and powerfull prouidence that any man comes to the place vvhere the LORD distributes His grace for sayes CHRIST No man can come to mee except that Father who hath sent mee draw him Ioh. Chapter 6. verse 44. Therefore if thou findest at any time by this Ministerie grace to bee communicated into thy soule in His Church ascribe neuer the praise of it to thy selfe or to thy trauell but giue the praise and honour of all to the LORD IESVS vvho had a care of thee and by His gracious prouidence bâ—ought thee there But vvho are these vvhom the Lord leades out Not all they vvho heard Him vvho knew Him vvho had conuersed vvith Him but it is only His Disciples vvhome the Lord ledde out these only vvhome He vsed most familiarly vvhom Hee loued most tenderly and vvho in a manner vvere His domestiques The number of them vvhome the LORD chooses and leades out to grace at any time is not great they are but few in respect of the multitude vvhome the Lord passes by but especially at this time it was the LORDES pleasure to choose but a few to be eye-witnesses of His glorious AsceÌ„sioÌ„ for it was y e Lords will that His AscensioÌ„ should rather be manifested made known to the world by hearing than by seeing for y e Lord prefers likes better of that
As He blessed them He departed froÌ„ them He went alitle froÌ„ them Next He was taken vp Tdirdly He was receiued in a cloud Fourthly being receiued in y t cloud His Apostles beholding Him the cloud toâ—ke Him out of their sight Fiftly being taken out of their sight by the cloud He was caried vp into heauen If we weigh coÌ„sider wel all these circumstaÌ„ces we wil see that th'AscensioÌ„ of our Lord was not only exceeding glorious but also very sensible visible for while He stood in the mids of them He depaâ—ted separated Himselfe a space from them to the end that they all might the better see Him ascending thereafter He was taken vp piece piece degree by degree so that sensibly piece piece they might haue followed Him with their eyes then as they are thus beholding a cloude interueenes takes Him out of their sight After this they see His person no more but they see y t cloud wherein He was receiued to be caried vp into heaueÌ„ al these circumstaÌ„ces were very sensiible for now He goes not froÌ„ them on a suddainty He conueyes not Himselfe out of their sight in a momeÌ„t as He did w t the two Disciples w t whom He sate at table in Emmaus no question the Lord of set purpose would haue His AscensioÌ„ to be so sensible to the end y t the disciples who saw it the whole form of it so clearly might haue a setled assuraÌ„ce ful perswasion in their hearts to the end y t w t the greater euidency liberty freedom they might preach proclaime it to the world for the ful perswasion of the heart made theÌ„ bold confideÌ„t in preaching as Paul saies Seeing we haue such trust we vse great boldnes of speech y t so y e world hearing theÌ„ speak w t such euidency freedome boldnes of the Lords AsceÌ„sion seeing theÌ„ paint out so vinely sensibly the whole forme processe y t therein was vsed might without any doubt fully beleeue y t the Lord was ascended to heaueÌ„ so the Lord had a regard respect vnto His Kirk in all the faithful y t shuld liue in th'ages to come yea euen of vs who liue this day wheÌ„ so sensibly visibly in the preseÌ„ce of His Apostles He asceÌ„ded into heaueÌ„ The Lord made not His Apostles eye witnesses of His Ascension so much for their own cause as for the Kirkes cause which by their Ministery was to be gathered together to be broght to th' obedience of Iesus so when y u coÌ„siderâ—st y t sensible forme progresse y t the Lord vsed in His Ascension for thy cause it is thy duty to praise glorifie His Majesty for it Now after the Lord is caried vp to heauen what followes was there no higher degree of glory Yes for Marke sayes After He was receiued into heauen He sate at the right hand of God After He had past throgh al the visible HeaueÌ„s He was set at the right hand of His Father in the highest Heauens farre aboue all principalitie and power and might and domination and euery name that is named not in this world only but also in that which is to come so that all things were made subiect vnder His feete Ephes 1.20 21. this the Father had spoken of Him before when He said Sit thou at my right hand vntill I make thine enemies thy footstoole Psal 110.1 To sit at the right hand of God is to obtaine y t highest degree of glory in the heauens as Mediator to haue equal power glory w t the Father to haue power ouer all creatures to doe w t them as He pleases to haue all things vnder His feete to be declared to be y e head of y e Kirk that person by whoÌ„ the Father immediatly guides gouernes all things for as He is y e Sonne of God equall with y e Father He was glorified with that glory which Hee had with the Father before the foundations of the world were laid according as He prayed before His Passion Joh. 17.5 as He is man He is exalted aboue euery creature in such sort that by y e hand of Christ the man God gouernes all things in heauen in earth so we see that y e Lord by degrees passed froÌ„ glory to glory now He is in such incomprehensiblâ— glory as this mortal eye of man caÌ„not be able to pierce into Indeed the disciples saw His glorious AscensioÌ„ but they could not be able to see that highnes sublimity of glory whereunto He was exalted wheÌ„ He sate at the right hand of y e Father SteueÌ„ saw the heaueÌ„ opened the Sonne of man standing at the right hand of God Acts 7.55 but how sober meane a portioÌ„ of His glory was y t which He saw in respâ—ct of y e fulnes of glory y t He had theÌ„ in y e heaueÌ„s but albeit we be not able w t our bodily eyes to pierce behold y e greatnes of y t glory whereinto He is exalted yet this is our coÌ„fort y t we find sensibly by experience in our own soules y t Iesus is sitting in his Kingdome w t exceeding glory power by these comfortable effects motions y t He workes within vs. Th'Apostles albeit they saw Him not sitting at y e right hand of God in glory yet in y t same momeÌ„t y t He sate down in His throne of glory they found in their own hearts his kingly power that dominioÌ„ y t He hath ouer al creatures for what meaned y t exceeding joy y t they had after that He was taken out of their sight wheÌ„ they were returning to Jerusalem eueÌ„ this that Christ was entred in His kingdome that His kingdome power was effectuall into their soules what meanes these spiritual motions which are raised vp in the hearts of the godly this sadnes for sinne this vnspeakable joy this peace traÌ„quillity of coÌ„science this loue to God desire to see Him euen this y t the Lord Iesus is come into His Kingdome is now reigning in y e heaueÌ„s y t He hath established this Kingdome in our soules For the Kingdome of God sayes Paul is righteousnes peace and ioy in the holy Ghost Rom. 14.17 therefore wheÌ„ y u findest any spiritual motioÌ„ in thy soule take it for a sure argument of Christs sitting at the right hand of God in His kingdome Now hauing spokeÌ„ of Christs Ascension let vs see what was the Apostles behauiour wheÌ„ they saw the Lord thus asceÌ„d whâ—t did they It is said that they worshipped Him next that they looked stedfastly toward heauen what moued theÌ„ to worship Him no question the sight of a wonderfull glory Majestie in Iesus because at this time they saw Him in an higher glory majesty than euer they did before therfore of necessity their worshipping of Him at this time
fourth part they called the ninth houre This much for the diuision of the daye and night after the fashion of the Iewes To apply this to our purpose In this Historie of the Passion of Iesus Christ yee shall finde mention of all these foure partes of the first the third sixt and ninth In the first houre or in the morning the LORD IESVS was led into the Common-Hall to Pilate to bee accused His accusation continued the first three houres and much of the third houre or second quarter as wee counted it His accusation continued about the space of fiue houres Then alitle after the sixt houre in the ende of the thirde houre as IOHN in his nineteene Chapter sayes The doome and sentence of damnation was giuen out against the Lord In the same third houre as MARKE in his fourteenth Chapter sayes The Lord Iesus was crucified so that He was both condemned crucified in the end of the third houre So betweene eleuen and twelue a short space passed betweene the sentence of damnation and the execution In the sixt houre which was the thirde part of their day yee see there falles out a fearfull and terrible darknesse on the face of the earth and according to our account the darknesse remaines from twelue houres to three in the afternoone the space of three houres for so long hang the Lord vpon the Crosse Then yee haue mention here of the ninth houre the fourth part of their day The Lord then vttered His complaint to His Father My God my God why hast thou forsaken mee This is according to our account when it was three after noone and hastily after this Hee yeeldes His blessed Spirit in the hands of His Father So the Lord Iesus died and yeelded the Spirit betweene three and foure houres afternoone Now this shortly for the better vnderstanding of the Historie Nowe to speake of this wonder and darknesse His heauenly Father would testifie by this darknesse that whilst His glorious Son was humbled on that vile ignominious Crosse as Paul to the Philippians 2. sayes Whilst as He was weakned and made of no reputation at this time His Father would testifie not onely of His innocencie as Hee was man but also of His glorie as He was God In humbling of Him the Father would glorifie Him But will yee looke to the Sunne and the senslesse creatures of Heauen and Earth the very Sunne and senslesse creatures would testifie that they were addebted vnto that glorious Creator they would testifie that sorrowe that they had that the Lord of glorie should suffer such an ignominious death The senslesse creatures were moued the Sunne gloomes hides his face at that wicked action the earth shiuers and quakes readie to swallow vp and deuoure those miserable persons and the Sunne and the senslesse creatures beginne to teach that senslesse and hardened people with whom they had to doe Not with a man but with the Lord of glorie but teach what they would teach heere is a miserable example of induration this miserable people for all this darknesse was not moued they would not turne So Brethren see what it is once to be giuen to a reprobate sense if the LORD giue thee vp to a reprobate sense the earth shall not be so senslesse as thou and though the earth should stand vp and teach thee thou shalt not heare nor see what it sayes Of all judgements that falles on the soule this reprobate sense is the heauiest and most dangerous and if thou continuest in it it were a thousand times better for thee when thou werest made a man or a woman to haue bene made a stocke or a stone for if there be not a wakning in time out of so dead a sleepe ere euer thou beware the wrath of God from Heâ—uen shall ouertake thee when thou criest peace then shall the wrath come thou shalt not get leasure to thinke of mercie The Lord waken this senslesse generation for there was neuer a generation more senslesse than this generation is notwithstanding of so many voyces sounding not only voyces of men but of the heauen the earth and senslesse creatures I will speake sparingly of this darkning and as the Philosopher calles it the ecclipse of the Sunne for it serues not much to edification Onely thus far that yee may see the greatnesse of the wonder and that ye may wonder at the Lord Iesus hanging on the Crosse This Ecclipse was not naturall for the naturall Ecclipse of the Sunne falles out when the Moone is in the changing at the which time there is a concurse and conjunction betweene the two Planets the Sunne and the Moone The Moone goes vnder the Sunne and takes away a great part of the light of the Sunne from the Earth But this Ecclipse falles out in the full moone The Law commanded the Passeouer to be celebrate in the moneth of March the fourteenth day of their moneth in the which time the Sunne and the Moone are as far asunder as they can be the one beeing in the one side of the Heauen the other on the other side so that betweene them the whole Globe of the Earth is cast in But in this Ecclipse against Nature the Moone which was now opposite to the Sunne turnes her suddenly about and comes vnder the Sunne and hides the sight thereof and brings on a terrible darknesse on the world So that as yee will read in prophane writings during that darknesse the starres were seene at the Noonetide as at Midnight And to be short it is written that the Philosophers in Athens marking this Ecclipse endeuoured to search the cause of it could not finde out the naturall cause and one Dionisius Areopagita saide It behooued to be that either the God of Nature suffered or els the worlde should suddenly be dissolued and be lied not The Lord Iesus the GOD of Nature suffered and they raised vp an Altar then and wrote on it To the vnknowne God whereof ye read in the Actes 17. This for the wonder Nowe let vs come to that that fell out in the ninth houre that is our three houres afternoone Marke This serues for our edification ye heard the Lord Iesus was in extreame agonie and anguishe in His soule and also Hee suffered great paine in His bodie yet all was nothing to that extreame bitternesse that Hee felt in His soule when as Hee hung on the Crosse Nowe in this agonie Hee vtters this voyce with a crie Eli Eli lamasabachthani that is My God my God why hast thou forsaken mee These are the first wordes of the XXII PSALME for Dauid beeing the Type of Christ and feeling that vexation of spirit in some measure which Christ felt out of measure hee cryes out My God my God why hast thou forsaken me This place these words minister occasion vnto vs to speake of the inward conflict passion that Iesus had in His soule And that yee maye vnderstande this matter the better I
retuâ—ne to Hierusalem with great joy when they come there they goe vp to an vpper chamber but they stay not there but they goe to the Temple remain there continually praising lauding God and last they went out preached the Gospel euery where and the Lord gaue them a good successe for He wrought with them and confirmed the word with signes that followed Luke in th' Acts telles vs that while they looked stedfastly toward heauen as he went behold two men stood by them in white apparell As they were worshipping Him the Lord sent incontinent from His Heauenlie Throne Legates Ambassadours And who were they eueÌ„ Angels two in number and in forme outward shape like to men therefore they are said to be two men and were clothed in white and glorious apparell Marke the lesson in a word Christ sits no sooneâ— down at the right hand of the Father but He makes His disciples whom Hee left in the earth behind Him not only to know y t He had a kingly power whereby He commands the very Angels themselues but also to know that singular care affection that Hee caried to them which He testifies by sending these Angels from heauen for their cause for their consolation This kingly power of Christ this care that He hath of His own continues eueÌ„ this day in the Kirk euery of y e faithful find the proofe experience of it to their great joy comfort Now let vs see what these Angels say to y e Apostles in their speech to them First they reprooue then they comfort them first they said Ye men of Galile why stand ye gazing vnto Heauen they reprooue them because they stood idly gazing looking to the heaueÌ„ whereas the Lord had coÌ„manded them to returne to Jerusalem that there they might wait for the Spirit that was promised them that hauing gotten the Spirit they might goe out to the world preach the Gospâ—l to euery creature as the Lord had commanded them This reproofe of th'Angels imports that they contented themselues too much w t idle looking gâ—â—ing that they were too vnmindfull of that great high calling whereunto the Lord had ordained them Of this reproofe we learn this lessoÌ„ it is not the Lords wil that any maÌ„ should be idle in the world nor that he content himselfe w t a bare idle contemplatioÌ„ of y e creatures of God No not of y e best of them it is not the Lords will y t we stand idly gazing vpon the very heauens whereunto the Lord hath ascended now is in glory No it is His will that all men all their dayes be painfully exercised in some calling wherein they may both glorifie God doe good vnto men Indeed it is true it is the Lords wil that men should alwaies haue their affectioÌ„s set aboue their hearts lifted vp to heaueÌ„ that they haue their eyes set vpon God vpon Christ vpon that glory which is to be reuealed but in the meane time while men are thus exercised they should be exercised likewise in some honest lawful calling Th' Apostle Paul by his practise lets vs see what should be the behauiour of a Christian While hee looked not to the things that are seene but to the things that are not seene 2. Cor. 4.18 While he choosed to remoue out of the body to go dwell with Christ 2. Cor. 5.8 While he minded not earthly things but had his conuersation in heauen from whence he looked for his Sauiour euen the Lord Iesus Philip. 3.20 contented hee himselfe thinke ye with this speculation Was he in the meane time idle had he not another calling Yes hee was very diligently exercised in the Ministry For sayes he we couet that both dwelling at home remoouing from home we may be acceptable to Him for we must all appeare before the Iudgement seat of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it be good or euill therefore knowing that terrour of the Lord we perswade men bring them vnto the faith 2. Cor. 5.9 10 11. So Paul wheÌ„ he was looking to heauenly things he was in the meane time diligeÌ„tly exercised in his Apostleship in bringing men to Christ eueÌ„ so it becomes euery faithfull man so to haue his heart his affections set vpoÌ„ heauen heauenly things y t in y e same meane time in some honest lawful calling he may be doing some good in y â— earth on the other part wheÌ„ he is busie labouring exercised in his calling he shuld haue his eyes lifted vp to God should haue his heart his affections conuersatioÌ„ in y e heauens for except that in all things which we do we haue y e Lord His glory before our eyes it is not possible y t we can do any thing well vprightly Then in a word ye see here y e Lord by these Angels coÌ„demnes idle speculatioÌ„ coÌ„templatioÌ„ without any exercise in any lawfull calling This serues to coÌ„demne these idle bellies y e Monks of y e Romane Kirk who coÌ„tent theÌ„selues w t bare idle speculatioÌ„ hauing no regard in y e meane time y t they may be exercised in any lawful calling wherin they may either glorify God or do good to meÌ„ yea they are so far froÌ„ doing good y t by y e coÌ„trary they hurt y e Kirk of God exceedingly by bringing in their dreames faÌ„tasies y t they haue deuised in their idle braines to corrupt peruert mens minds y e Lord neuer allowed nor blessed such a life y e Lord abhors such idlenes if y e Angels reproue y e Apostles for gazing to heaueÌ„ where they saw w t their eyes y e Lord Iesus to ascend which by appearaÌ„ce to maÌ„s judgment was a very good exercise to haue their hearts fixed on Christ their eyes vpoÌ„ y e place whither He ascended what wold y e Angels say to these idle belly gods who withdraw theÌ„selues froÌ„ all honest callings liue vpoÌ„ y e sweat of other meÌ„s browes vnder y e preteÌ„ce of spiritual exercise now after y e Angels haue reprooued y e Apostles next in y e 2. part of their speech they raise theÌ„ vp coÌ„forts theÌ„ while they say This Iesus which is taken vp froÌ„ you into heauen shall so come as ye haue seene Him goe into heauen They comfort them by putting them in hope that Hee shal returne yea returne in glorie and such a glorie as they saw Him ascend vvith and so vpon hope of His glorious returning in that great daye they wil th'Apostles to comfort themselues against all trouble distresses that they might be subject vnto y e time of their remaining in y e earth Whereupon we may perceiue what is the ground whereupon the solide consolation of a Christian soule arises It arises euen