A Golden Chain

; and by generation they derive unto their children nature with the corruption thereof, and not grace which is above nature. Take any corn, yea the finest wheat that ever was, winnow it as clean as possibly may be: afterward sow it, weed it also when it is sown, and reap it in due time, and carry it to the barn; when it is threshed, you shall find as much chaff in it as ever was before: and why? because God hath set this order in the creation that it shall spring and grow so oft as it is sowed with the stalk, ear, blade, and all: so likewise though the parents be never so holy, the children as they come of them are conceived and borne wholly corrupt, because God took this order in the creation, that whatsoever evil Adam procured, he should bring it not only on himself, but upon all his posterity: by virtue of which decree, the propagation of sin is continued without any interruption, though parents themselves be borne anew by the spirit of God.

And here we must not omit to speak of the quantity or greatness of original sin, for the opening whereof we must consider three points. The first, that original sin is not diverse, but one and the same in kind in every man, as the general and common nature of man is one and the same in all men. The second, that this sin is not in some men more, in some men less, but in every man equally, as all men do equally from Adam participate the nature of mā, and are equally the children of wrath. Some, it may be, will say, that this cannot be true, because some men are of better natures then others are: some of disposition cruel and severe, some again gentle and mild: some very licentious and disordered, some very civil. Answ. The differences that be in men wanting the fear of God, arise not of this that they have more or less original corruption, but of the restraint and limitation of man's corruption. For in some God bridleth sin more then in others, & in them is found civility: & again in some less, and in such the rebellion of nature breaks forth unto all misdemeanor. And indeed if God should not keep the untoward dispositions of men within compass, otherwhiles more, otherwhiles less, as it shall seem good unto his Majesty; impiety, cruelty, injustice, and all manner of sins would break out into such a measure that there should be no quiet living for men in the world, and no place for God's Church. And thus it is manifest that although all men be not equal in the practice of wickedness, yet that is no hindrance but they may be equal in the corruption of nature it self. The third point is, that Original sin is so huge and large every way, that it may truly be termed the root or seed not of some few sins, but of all sins whatsoever, even of the very sin against the holy Ghost. We must not imagine it to be an inclination or proneness to one or two faults, but a proneness to all and every sin that is practiced in the world; and that in all persons young and old, high and low, male and female. It is a most horrible villainy for a man to kill his father, or his mother, or his child: yet some there be that do so: at the hearing whereof we use to wonder, and to testify our dislike by saying, that the doers thereof were wicked and devilish persons, and it is truly said. Neuertheles we must understand, that although we abstain from such h • inou • practices, yet the very root of such sins, that is, a disposition unto them, is fo •• d in us also. Julian the Apostate both living and dying blasphemed Christ • •• rod and Pontius Pilate and the wicked Jews crucified him, and Judas 〈◊〉 ed him. Men use to say that if Christ were now alive, they would not do • so for all the world. But let us better consider of the matter. The same na ••••• corruption of heart that was in them, is also in us, we being the children of Adam as well as they: and by the force of this corruption, if Christ were now living on earth, thou wouldest, if like occasion were offered, either do as Judas did in betraying him, or as Pilate did, deliver him to be crucified, or as the soldiers, thrust him through with their spears, or as Julian, pierce him with all manner of blasphemies, if God withheld his graces from thee, and leave thee to thyself. In a word, let men conceive in mind the most notorious trespass that can be, though they do it not, nor intend to do it, and never do it: yet the matter, beginning, and seed thereof is in themselves. This made Jeremiah say, The heart of man is deceitful and wicked above all things, who can know it? It is like a huge sea, the banks whereof cannot be seen, nor the bottom searched. In common experience we see it come to pass, that men, protestants today, tomorrow papists; of Christians, heretics; now friends, but presently after foes; this day honest and civil men, the next day cruel murderers. Now what is the cause of this difference; surely the hidden corruption of the heart, that will thrust a man forward to any sin when occasion is offered. This point must be remembered and • ften thought upon.

From original sin springeth actual, which is nothing • ls but the fruit of the corrupt heart, either in thought, word, or deed.

Thus much touching man's fall into sin by God's just permission. Now follows the good use which we must make thereof. First by this we learn to acknowledge and bewail our own frailty. For Adam in his innocence being created perfectly righteous, when he was once tempted by the devil, fell away from God: what shall we do then in the like case which are by nature sold under sin, and in our selves a thousand times weaker then Adam was? Many men there be that mingle themselves with all companies: tell them of the danger thereof, they will presently reply that they have such a strong faith that no bad company can hurt them. But alas, silly people, Satan bewitcheth them, and makes them to believe falsehood to be truth: they know not their miserable estate. If Adam, saith Barnard, had a downfall in Paradise, what shall we do that are cast forth to the dunghill? Let us therefore often come to a serious consideration of our own weakness, and follow withal the practice of David, who being privy to himself touching his own corruption, prayeth to God on this manner, Knit my heart to thee, O Lord, that I may fear thy name. Secondly, we learn hereby absolutely to submit our selves to the authority of God, and simply to resolve our selves, that whatsoever he commands is right and just, though the reason of it be not known to us. For Eve condescended to listen to the speech of the serpent, and without any calling she reasoned with it of a most weighty matter, and that in the absence of Adam her head and husband, namely of the truth and glory of God: and hereby was brought to doubt of God's word, and so overturned. Thirdly, if all men by Adams fall be shut up under damnation, there is no cause why any of us should stand upon his birth, riches, wisdom, learning, or any other such gifts of God: there is nothing in us that is more able to cover our vileness and nakedness, then fig tree leaves were able to cover the offense of Adam from God's eyes. We are under the wrath of God by nature, and cannot attain to everlasting life of our selves. Wherefore it doth stand everyone of us in hand to abase our selves under the mighty hand of God, in that we are become by our sins the very basest of all the creatures upon earth, yea utterly to despair in respect of our selves, and with bleeding hearts to bewail our own cases. There is no danger in this: it is the very way to grace: none can be a lively member of Christ till his conscience condemn him, and make him quite out of heart in respect of himself. And the want of this is the cause why so few perceive any sweetness or comfort in the Gospel: and why it is so little loved and embraced now a days. Lastly, if all mankind be shut up under unbelief, the duty of every man is, to labor in using all good means whereby we may be delivered from this bondage, and to pray to God with David, Create in me a • l • an heart, O God, and renew a right spirit within me. And cry out with Paul, O wretched man that I am, who shall deliver me from this body of death? And we must never be at rest till we have some assurance in conscience that in Christ we have freedom from this bondage, and can with the Colossians give thanks that we are delivered from the power of darkness, and translated into the kingdom of Christ. This should be the affection of every man, because the spiritual thralldom under sin is of all miseries most loathsome and burdensome. And in this respect the day of death should be unto us most welcome, because it doth unloose us from this miserable estate, in which we do almost nothing but displease God. For this is the greatest grief that can be to such as are indeed the children of God, by their sins to offend their merciful father. As for those which feel not the weight of their natural guiltiness and corruption, but lie slumbering in the security of their own hearts, they are therefore the more miserable, in that being plunged in the gulf of all misery, yet they feel no misery.

Thus much of the permission of the fall of man. Now we come to the Covenant of grace. Which is nothing else but a compact made between God & man touching reconciliation and life everlasting by Christ. This covenant was first of all revealed and delivered to our first parents in the garden of Eden, immediately after their fall by God himself, in these words, The seed of the woman shall bruise the serpents head, and afterward it was continued and renewed with a part of Adams posterity, as with Abraham, Isaac, Jacob, David, &c. but it was most fully revealed & accomplished at the coming of Christ.

In the Covenant I will consider two things; the parties reconciled between whom the Covenant is made, and the foundation thereof. The parties are God and man. God is the principal, and he promiseth righteousness and life eternal in Christ: Man again binds himself by God's grace to believe and to rest upon the promise. Here it may be demanded why man is more in the covenant then angels. Ans. The will of God in this point, is not revealed unless it be because angels fell of themselves, not moved by any other: but man did fall by them. Again it may be asked, whether all mankind were ever in the covenant or no? Ans. We cannot say that all and every man hath been and now is in the covenant, but only that little part of mankind which in all ages hath been the Church of God, and hath by faith embraced the covenant: as Paul plainly avoucheth, The scripture (saith he) hath concluded all under sin: that the promise of the saith of Jesus Christ should be givē [not unto all men] but to thē that believe. Without faith no man can please God; and therefore God makes no covenant of reconciliation without faith. Again since the beginning of the world there hath been always a distinction between man and man. This appears in the very tenor of the words of the covenant made with our first parents, where God saith he will put difference between the seed of the woman and the seed of the serpent : meaning by the seed of the woman, Christ with all the elect whom the father hath given unto him, who shall bruise the serpents head, and tread Satan under their feet. And by the seed of the serpent he meaneth wicked men that live & die in their sins, as S. John saith, he that committeth sin is of the devil. And according to this distinction in times following was Abel received into the covenant, and Cain rejected: some were the sons of God in the days of Noah, some the sons of men: In Abraham's family, Ishmael is cast out, and the covenant established in Isaac: Jacob is loved, Esau is hated. And this distinction in the families of Abraham, Isaac, and Jacob, Paul approveth when he maketh some to be the children of the flesh, and some other the children of the promise. And again, the Jews a people of God in the covenant, the Gentiles no people. For Paul makes it a privilege of the Jews to have the adoption, and covenants, and the service of God, and the promises belonging unto them: whereas he saith of the Ephesians that they were alients from the common wealth of Israel, and were strangers from the covenants of promise, and had no hope, and were without Christ and without God in the world. And the same may be said of the whole body of the Gentiles excepting here and there a man, who were converted and became Proselytes. And this is manifest in that they wanted the word and the Sacraments, & teachers. And this saying of the prophet Ose, I will call them my people which were not my people: and her belooued which was not beloved, is alleged by Paul to prove the calling of the Gentiles. Some do allege to the contrary, that when the covenant was made with our first parents, it was also in them made with all mankind, not one man excepted: & that the distinction and difference between man and man ariseth of their unbelief and contempt of the covenant afterward. Ans. Indeed in the estate of Innocency Adam by creation received grace for himself and his posterity: and in his fall he transgressed not only for himself but for all his posterity: but in receiving of the covenant of grace it cannot be proved that he received it for himself and for all mankind: nay the distinction between the seed of the woman and the seed of the serpent, mentioned in the very first giving of the covenant, shows the contrary: for, if after the fall, all and every part of mankind were received into the covenant: then all men without restraint should be the seed of the woman, bruising the serpents head, and the serpent should have no seed at all. And again, all men cannot be charged with unbelief and contempt in respect of the Evangelical covenant, but only such persons as have known it, or at the least heard of it. And therefore sundry heads of the nations may be charged with unbelief, as Cain, Cham, Japheth, Ammon, Moab, Ishmael, Esau, Madian, for they being near to the fathers heard the promises concerning Christ, offered sacrifices, and observed external rites of the Church, but afterward fell away from the sincere worship of the true God to idolatry and all manner of wickedness, and became enemies of God and his people. But we plainly deny, that there was or could be the like unbelief and contempt of God's grace in their posterity, which for the most part never so much as heard of any covenant: their ancetours indeauouring always to bury and extinguish the memory of that which they hated. It is objected again, that the covenant was made with Abraham and with all mankind after him, Because, saith the Lord, thou hast obeyed my voice, in thy seed shall all the nations of the earth be blessed. Ans. Paul gives a double answer, first that the place must be understood of many nations: secondly that it must be understood not of all nations in all ages, but of all nations of the last age of the world. For, saith he, the scripture foreseeing that God would justify the Gentiles through faith, preached before the gospel unto Abraham, saying, in the shall all thee nations be blessed. Well, to conclude this point, in the making of the covenant there must be a mutual consent of the parties on both sides, and beside the promise on God's part, there m • st be also a restipulation on man's part; otherwise the covenant is not made. No • e then, it must needs follow that all unbelievers contemning grace offered in Christ are out of the covenant; as also such as never heard of it, for where there is no knowledge, there is no consent: and before the coming of C •• ist • the greatest part of the world never knew the Messias, nor heard of the covenant, as Paul saith to the learned Athenians, the time of this ignorance God regarded not; but now he admonisheth all men everywhere to repent.

The foundation and ground work of the covenant is Christ Jesus the Mediator, in whom all the promises of God are yea and amen, and therefore he is called the angel of the conenant, and the covenant of the people to be made with all nations in the last age. Now then that we may proceed at large to open the substance of the covenant, we are in the next place to come to that part of the creed which concerns the second person in Trinity, set down in these words, And in Jesus Christ his only son, &c. from which words to the very ende of the Creed, such points only are laid down as do notably unfold the benefits and the matter of the covenant. Now the second person is described to us by three things; first, his titles; secondly, his incarnation; thirdly, his twofold estate. His titles are in number four. I. Jesus. II. Christ. III. his only son. IIII. our Lord. His incarnation and his twofold estate are set down afterward.

To come to his titles, the first is Jesus, to which if we add the clause, I believe, on this manner, I believe in Jesus &c. the article which we now have in hand will appear to be most excellent; because it hath most notable promises annexed to it. When Peter confessed Christ to be the son of the living God, he answered, upon this rock will I build my church, and the gates of hell shall not prevail against it. And again, He that confesseth that Christ is the son of God, God dwelleth in him, and he in God. And again, To him give all the prophets witness that through his name all that believe in him shall receive remission of sins. Paul saith, Believe in the Lord Jesus and thou shalt be saved and all thy household. Thus then the confession in which we acknowledge that we believe in Jesus Christ, hath a promise of fellowship with God and of life everlasting. But it may be objected, that every spirit (as S. John saith) which confesseth that Jesus Christ is come in the flesh is of God. Now the devil and all his angels and unbelievers do thus much: therefore why may not they also have the benefit of this confession. Ans. By spirit in that place is neither meant angels nor mē, nor any creature, but the doctrine which teacheth that Jesus Christ is come in the flesh; & it is of God because it is holy and divine and hath God to be the author of it. As for the devil and his angels they can indeed confess that Christ the son of God was made man, and a wicked man may teach the same; but unto the confession whereunto is annexed a promise of eternal life, is required true faith, whereby we do not only know and acknowledge this or that to be true in Christ, but also rest upon him: which neither Satan nor wicked men can do. And therefore by this confession the Church of God is distinguished from all other companies of men in the world which believeth not; as Panyms, heretics, Atheists, turks, Jews, & all other infidels.

This name Jesus, was given to the son of God by the father, and brought from heaven by an angel unto Joseph and Marie: and on the day when he was to be circumcised, as the manner was, this name was given unto him by his parent •• as they were commanded from the Lord by the Angel Gabriel. And therefore the name was not given by chance, or by the alone will of the parents, but by the most wise appointment of God himself.

The name in Hebrew is Iehosoua, and it is changed by the Grecians into Jesus which signifieth a Savior. And it may be called the proper name of Christ, signifying his office and both his natures, because he is both a perfect and absolute Savior, as also the alone Savior of man, because the work of salvation is wholly and only wrought by him, and no part thereof is reserved to any creature in heaven or in earth. As Peter saith, For among men there is no other name given under heaven whereby we may be saved but by the name of Jesus, And the author to the Hebrews saith, That he is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. If any shall object, that the promises of salvation are made to them which keep the commandments: the answer is, that the law of God doth exact most absolute and perfect obedience, which can be found in no man but in Christ, who never sinned and therefore it is not given unto us now that we might by our selves fulfil it, and work out our own salvation, but that being condemned by it, we might wholly depend on Christ for eternal life. If any further allege, that such as walk according to the commandments of God, though their obedience be imperfect, yet they have the promises of this life and of the life to come. The answer is, that they have so indeed, yet not for their works, but according to their works which are the fruits of their faith, whereby they are joined to Christ, for whose merits only they stand righteous and are acceptable before God. And whereas it is said by Peter, that baptism saveth us, his meaning is not to signify that there is any virtue in the water to wash away our sins and to sanctify us, but that it serves visibly to represent and confirm unto us the inward washing of our souls by the blood of Christ. It may further be said, that others have been Saviors beside Christ as Joshua the son of Nun, who for that cause is called by the same name with Christ. Ans. Joshua after the death of Moses was appointed by God to be a guide to the children of Israel, which might defend them from their enemies and bring them to the land of Canaan: but this deliverance was only temporal, and that only of one people. Now the Son of God is called Jesus, not because he delivereth the people of the Jews only, or because he saveth the bodies of men only, but because he saveth both body and soul, not only of the Jews but also of the Gentiles, from hell, death, and damnation. And whereas Prophets and ministers of the word are called Saviors ; it is because they are the instruments of God to publish the doctrine of salvation which is powerful in men's hearts, not by any virtue of theirs, but only by the operation of the spirit of Christ. Lastly, it may be objected that the father and the holy Ghost are Saviors, and therefore not only the son. Ans. True it is, that in the work of salvation all the three persons must be joined together, and in no wise to be severed: the Father saveth, the Son saveth, the holy Ghost saveth: yet must we distinguish them in the manner of saving: the father saveth by the Son; the Son saveth by paying the ransom and price of our salvation; the holy Ghost saveth by a particular applying of the ransom unto men. Now therefore whereas the son pays the price of our redemption and not the Father or the Holy Ghost, therefore in this special respect he is called in Scriptures and entitled by the name of Jesus, and none but he.

By this which hath been said, the Papists are faulty two ways. First, that they give too much to the name of Jesus: for they write in plain terms, that the bare name it self being used hath great power and doth drive away devils, though the parties that use it be void of good affection: whereas indeed it hath no more virtue then other titles of God or Christ. Secondly, they are faulty that they give too little to the thing signified. For Christ must either be our alone and whole Savior or no Savior. Now they make him but half a Savior, and they join others with him as partners in the work of salvation, when they teach, that with Christ's merits must be joined our works of grace in the matter of justification, and with Christ's satisfaction for the wrath of God, our satisfaction for the temporal punishment; and when they add to Christ's intercession the intercession and patronage of Saints, especially of the Virgin Marie, whom they call the Queen of heaven, the mother of mercy, withal requesting her, that by the authority of a mother she would command her son. If this doctrine of theirs may stand, Christ cannot be the only Savior of mankind, but every man in part shall be Jesus to himself.

But let us go on yet further to search the special reason of the name, which is notably set down by the Angel. Thou shalt (saith he) call his name Jesus, for he shall save his people from their sins. In which words we may consider three points, I. Whome the Son of God shall save. II. By what? III. From what? For the first, he shall save his people, that is, the elect of the Jews and Gentiles: and therefore he is called the Savior of his body. We must not here imagine that Christ is a Savior of all and every man. For if that were true, then Christ should make satisfaction to God's justice for all and every man's sins: and God's justice being fully satisfied he could not in justice condemn any man: nay, all men should be blessed because satisfaction for sin and the pardon of sin depend one upon another inseparably. Again, if Christ be an effectual Savior of all and every particular man, why is any man condemned? It will be said, because they will not believe; belike then man's will must overrule God's will, whereas the common rule of divines is, that the first cause ordereth the second.

The means of salvation by Christ are two: his merit, and his efficacy. His merit, in that by his obedience to the law and by his passion, he made a satisfaction for our sins, freed us from death, and reconciled us unto God. Some may object, that the obedience and the passion of Christ being long ago ended, cannot be able to save us now: because that which he did 1500. years ago may seem to be vanished and come to nothing at this day. Ans. If Christ's obedience be considered as an action, and his passion as a bare suffering, they are both ended long ago: yet the value and price of thē before God is everlasting: as in Adams fall the action of eating the forbidden fruit is ended, but the guilt of his transgression goes over all mankind, and continues still even to this hour, and shall do to the end of the world in those which shall be borne hereafter. The efficacy of Christ is, in that he gives his spirit to mortify the corruption of our natures, that we may die unto sin and live to righteousness, and have true comfort in terrors of conscience and in the pangs of death.

The evils from which we are saved are our own sins, in that Christ freeth us from the guilt and the punishment and fault of them all, when we believe.

Thus much for the meaning of this title Jesus. Now follow the uses which arise of it. First of all, whereas we are taught to make confession that the son • of God is Jesus, that is, a Savior; hence it must needs follow that we are lost in our selves. And indeed before we can truly acknowledge that Christ is our Savior, this confession must needs go before, that we are in truth, and therewithal do feel our selves to be miserable sinners under the wrath of God, utterly lost in regard of our selves: for Christ came to save that which was lost. And when he talked with the woman of Cannan, he checked her & said, he was not sent, but to the lost sheep of the house of Israel. Christ Jesus came to pour oil into our wounds: Christ came to set them at liberty which are in prison: and to place them in freedom that are in bondage. Now a man cannot pour oil into a wound, before there be a wound, or before it be opened and we feel the smart of it. And how can we be set at liberty by Christ, except we feel our selves to be in bondage, under hell, death, and damnation? When the Disciples of Christ were upon the sea in a great tempest, they cried, Master, save us, we perish. So no man can heartily say, I believe Jesus Christ to be my Savior, before he feel, that in himself he is utterly lost and cast away without his help. But after that we perceive our selves to be in danger and to be overwhelmed in the sea of the wrath of God, then we cry out with the disciples, Lord Jesus save us, we perish. Many protestants in these days hold Christ to be their Savior, but it is only formably from the teeth outward, and no further: for they were never touched with the sense of their spiritual misery that they might say with Daniel, Shame and confusion belongeth unto us: and with the Publican, I am a sinner, Lord be merciful to me. And therefore the conclusion is this, that if we will have Christ to be our Savior, we must first believe that in our selves we are utterly lost; and so must that place be understood where Christ saith, he is not sent, but to the lost sheep of the house of Israel, that is, to those which in their own sense and feeling are lost in themselves.

Secondly, if Christ be a Savior, then we must acknowledge him to be so. But howe shall we do this? I answer, Thus: A man is taken to be a skillful Physician by this, that many patients come unto him, and seek for help at his hands. And so should it be with Christ. But alas, the case is otherwise. Every man can talk of Christ, but few acknowledge him to be a Savior, by seeking to him for their salvation, because they judge themselves righteous, and feel not themselves to stand in need of the help of Christ. Nay which is more, If a man be known that can cure strange diseases, men will seek to him by sea and land, and sell both goods and lands to get help at his hands. Even so, if men were persuaded that Christ were a perfect Savior, and that they were sick and utterly unable to be saved without him, they would never rest nor be in quiet but seek unto him for his help, and cry with David, O Lord, say unto my soul that thou art my salvation. The womā that was diseased with an issue of blood, came behind our Savior Christ, and when she had but touched him, she was healed. In the same manner, if we shall seek to come to Christ, and do but touch his precious body and blood by the hand of faith, the issues & the bleeding wounds of our souls shall be dried up. When a man that had been sick eight and thirty years was come to the pool of Bethesda, he was fain to lie there uncured; because when the angel troubled the water evermore some stepped before him: but if we will seek to Christ for the salvation of our souls, no man shall prevent us or step before us. And if we find our selves to be so laden with the burden of our sins that we cannot draw near unto him, let us then do as the palsy man did: he got four men to carry him on their shoulders to the place where Christ was: and when they could not by reason of the press of people enter into the house, they opened the roof and let him down in his bed by cords to Christ, that he might be healed. And so let us use the help of such as be godly, that by their instructions and consolations they may as it were put to their shoulders, and by their prayers as with cords bring us to Christ, that we may receive eternal salvation, being otherwise dead in sin and subject to damnation.

Lastly, whereas Joseph and Marie gave this name not at their own pleasure, but at the appointment of God himself; this ministers a good instruction to all parents touching the naming of their children when they are baptized, that they are with care and deliberation to give convenient names unto them, which may put them in mind of duties either to God or men. This is worthy of our observation, for many care not howe they name their children, yea it is at this day and ever hath been, that some give such names to them, as that at the very rehearsing thereof laughter ensueth. But this ought not to be so; for the name is given unto children at the time of their baptism in the presence of God, of his Church, and angels, even then when they are to be entered into the Church of God and that in the name of the Father, the Son, and the holy ghost: therefore though we do not place religion in titles, or names, yet nevertheless a wise & godly choice in this matter is to be had, that the names imposed may be in stead of instructions and admonitions to the parties named: and for this cause in the old Testament names were given either by prophetical instinct, or according to the event of things which came to pass about the time of the birth of children, or they were borrowed from the holy ancetours, to put the posterity in mind to follow their steps.

And thus much of the duties: Now follow the consolations that God's Church & people r • ape from this, that the son of god is our Savior. Whē as all mankind was included under sin and condemnation, then the Lord had mercy upon us and gave unto man the covenant of grace in which he promised that his own son should be our redeemer. This is a great and unspeakable comfort, as may appear in that the angels so greatly rejoiced herein whē Christ was born, Behold, say they, I bring you tidings of great joy that shall be to all the people, that is, that unto you is borne in the city of David a Savior which is Christ the lord. Now if they rejoice thus exceedingly at Christ's birth, who was not their Savior, because they stood not in need to be redeemed: then much more ought the Church of God to rejoice herein whom it doth principally concern: and no marvel: for if we had wanted this blessed Savior, it had been better to have been a brute beast or any other cre • ture then a man; for the death of a beast is the ende of his woe, but the death of a man without a Savior is the beginning of endless misery. Satan and his angels are fallen and have no Savior, but when man was fallen, God of his mercy dealt not so with him, but gave his own son to restore him to a better estate, whereas he might as justly have damned all men for the fall of our first parents, as he did the wicked angels for theirs; for God is not bound to any creature: behold then a matter of unspeakable joy: let us therefore receive and embrace Christ our Savior, fly to him for the pardon of all sins, and praise his name therefore.

Now we come to the second title of the son of God, whereby he is termed Christ : which title is as it were the surname of the second person as some do think: yet according to the opinion of some others it is no name at all, but only a mere appellation, as when in the like case a particular man is called a Duke or a King. It is all one with Messiah in Hebrew wherewith the redeemer was named in the Old Testament, and both signify anointed.

Among the Jews before the coming of Christ three estates or orders of men were anointed with oil: First of all Kings, as Saul, David, and the rest of the Kings of Judah. Secondly, the priests that served in the Tabernacle and Temple before the Lord when they were ordained, and as it were, installed into the priesthood, were anointed with oil, as first of all Aaron and his sons, but afterward the high priests alone. Thirdly Prophets were thus anointed, as Elisha.

Now this legal annointing was a type and figure of the annointing of Christ: which was not with bodily oil, but by the spirit, and it was more excellent then all other annointings were. For David saith, he was anointed with the oil of gladness above all his fellows, signifying, that neither king, priest, nor prophet, was ever anointed in the same manner as he was.

Christ's annointing is according to both his natures; for in what nature • e is a Mediator, in the same he is anointed: but according to both his natures jointly he is a Mediator: the godhead is no mediator without the manhood, nor the manhood without the godhead: and therefore his annointing extends it self both to his godhead and to his manhood.

Christ's annointing hath two parts, both of them figured by the annointing of the Jews. The first is his consecration whereby he was set apart to do the office of a Mediator between God and man: and therefore to be a king, a priest, a prophet: a king, to gather and withal to govern his Church and people: a priest, to make satisfaction and intercession for the sins of the elect: a prophet, to reveal and teach his people the will of God his father. And though it be true that Christ is set apart to the work of mediation as he is mediator or as he is man: yet as he is God he doth design and set himself apart to the same work. For to design the mediator is a common action of the three persons, the father, the son • and the holy ghost: and yet considering the father is first in order, and th • refore hath the beginning of the action; for this cause he is said especially to design, as when S. John saith; Him hath God the father sealed.

The second part of Christ's annointing is the pouring out of the fullness of the spirit or grace into the manhood of Christ: and it was particularly figured by the holy oil. For first, that oil had no man but God alone to be the author of it: so the most excellent and unspeakable graces of the manhood of Christ have their beginning from the godhead of Christ. Again, though the same oil was most precious, yet was it compounded of earthly substances, as myrrh, calamus, and Casia, and such like, to signify, that the spiritual oil of grace whereof the manhood of Christ was as it were, a vessel or storehouse, did not consist of the essential properties of the godhead, as Eutiches and his followers in these days imagine, but in certain created gifts and qualities placed in his human nature: otherwise we should not have any participation of them. Thirdly, the sweet savor of the holy oil figured, that the riches of all grace with the effect thereof in the obedience of Christ, doth take away the noisome sent of our loathsome sins from the nosthrilles of God, and withal doth make our persons and all our actions acceptable unto him as a sweet perfume, as Paul saith, we are unto God the sweet savor of Christ, &c. And Christ's death is for this cause termed a sacrifice of sweet smelling savor.

And we must further understand that the • e gifts of Christ's manhood are not conferred in a small scantling or measure; for John saith, God giveth the spirit not by measure ; because the graces which are in Christ are far more both in number and degree, then all men or angels have or shall have: though the good angels and the saints of God in heaven are very excellent creatures stored with manifold graces and gifts of God. For this cause Christ is called the head of man ; because he is every way the most principal and glorious man that ever was. Yet for all this are not the gifts of Christ's manhood infinite any way; because it is a creature and finite in nature, and therefore not capable of that which is infinite.

By Christ's annointing the people of God reap great benefit &comfort, because they are to be partakers thereof. For this cause the oil wherewith he was anointed is called the oil of gladness, because the sweet savor of it gladdeth the hearts of all his members, and brings the peace of God which passeth all understanding. The holy oil poured upon Aaron's head came down to his beard, and to the very skirts of his garments: and it signified that the spiritual oil of grace was first of all poured upon our head Christ Jesus, & from thence consequently derived to all his members, that by that means he might be not only anointed himself, but also our annointer.

Now the benefits which we receive by his annointing are two. The first is, that all the elect when they are called to the profession of the Gospel of Christ, are in and by him set apart and made spiritual kings, priests, and prophets, as S. John saith, He hath made us kings and priests unto his father. And S. Peter out of Joel, I will pour (saith the Lord) my spirit upon all flesh, and your sons and daughters shall prophesy.

The second benefit it, that all the faithful receive the same oil, that is, the same spirit of God in some little &convenient measure which he received above measure, as Saint John saith • The annointing which ye have received of him dwelleth in you and teacheth you all things: where by annointing is meant the holy Ghost. And hence it is, that men are called Christians of the name of Christ, that is, anointed with the same oil wherewith Christ was anointed. And the holy oil might not be given to a stranger, to signify, that to have the spirit of Christ, and to be guided by it, is peculiar to them that are Christ's. Now then let us all lay these things to our hearts, and extol the unspeakable goodness of God that hath advanced us to the dignity of kings, priests, prophets, before him, and hath given us his spirit unto us to enable us to be so indeed.

Now follow the duties which are to be learned hence. And first, whereas all Christians receive annointing from the holy one Christ Jesus, to become prophets in a sort, we must do our endeavors, that the word of God may dwell plentifully in us, and for that cause we must search the Scriptures, even as hunters seek for the game, and as men seek for gold in the very mines of the earth. There is nothing more unbeseeming a man, then gross ignorance a Christian. Therefore the author of the epistle to the Hebrews reproves them, that whereas for the time they ought to have been teachers, they had need again to be taught the first principles of the word of God.

Again, that portion of knowledge which we have received of God is further to be applied to the benefit and good of others: this is that most precious baulme that on our parts should never be wanting to the heads of men. And here every man that is set over others must remember within the compass of his calling and charge to instruct those that be under him so far forth as possibly he can. Governors of families must teach their children and servants and their whole household the doctrine of true religion, that they may know the true God and walk in all his ways in doing righteousness & judgment. If householders would make conscience of this their duty, and in some sort and measure prepare their families against they come to the public congregation, the ministers of the Gospel with greater comfort and far mor • ease should perform their duty: and see far more fruit of their ministry then now they do. But whereas they neglect their duty, falsely persuading themselves that it doth not belong to them at all to instruct others; it is the cause of ignorance both in towns and families, in masters themselves, in servants and children and all. Lastly, by this we are admonished to take all occasions that possibly can be offered, mutually to edify each other in knowledge, saying among our selves (as it was foretold of these times) Come, let us go up to the mountain of the Lord to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: and withal, we should confirm each others, as Christ saith to Peter, When thou art converted confirm thy brethren ; and be ready at all times to render an account of our faith and religion even before our enemies when we are justly called so to do.

Secondly, because we are set apart in Christ, to become spiritual priests unto God, we must therefore offer spiritual sacrifices acceptable unto him: and they be in number seven. The first is an affiance whereby we rest upon God, as David saith, Offer the sacrifice of righteousness and trust in the Lord. The second is wholly to subject our selves to the ministry of the Gospel, that we may be changed and converted by it, as Paul saith, That he ministereth the Gospel to the Gentiles, that the offering up of them might be acceptable, being sanctified by the holy Ghost. The third is, all manner of prayers and supplications made unto God. Let my prayer, saith David, be directed in thy sight as incense, and the lifting up of mine hands as an evening sacrifice. The fourth is praising and thanksgiving unto God. Let us by him offer the sacrifice of praise always to God, that is, the fruit of the lips which confess his name. And in the Revelation the golden vials full of odors are the prayers of the Saints. The fifth is the relief of our poor brethren according to our ability, as Paul saith, I was even filled after that I had received of Epaphroditus that which came from you, an odour that smelleth sweet, a sacrifice pleasant and acceptable to God. The sixth is the denial of our selves with a contrite and broken heart. The seventh is, to resign our selves, bodies, and souls wholly to the service of God: Set yourselves (saith Paul) to God, as they that are alive from the dead: and your members as weapons of righteousness unto God. In which words he alludes to the manner of the old Testament: when a man offered any sacrifice for himself, he brought the beast into the temple or tabernacle and set it before the altar, in token that he did resign it unto God: and so we for our parts must not give our bodies & souls to become the instruments of sin and Satan, but we must have them always in read • nesse, freely presenting them unto God that he may have the whole disposition of them according to his good pleasure, to the honor and glory of his name. Again, in the whole burnt offering all was consumed and turned to smoke, no man having benefit of it, to signify, that we must give our selves not in part but wholly to the service of God, even to death if need be. If this be so, miserable is the practice of such that give up their bodies and souls to live in licentious wantonness, in the pleasures of their beastly sins, in idleness. For they offer themselves a sacrifice, not to God but to the devil.

Thirdly, considering we are anointed to be spiritual kings even in this life, we must walk worthy so great a calling. That this may be so, first of all such as are governors set over others, must rule not according to their wills and pleasures, but in the Lord: withal, doing homage to their head and king Christ Jesus himself. Secondly, we must everyone of us rule and bear sway even as kings over our own thoughts, wills, affections, over-mastering them as much as we possibly can by God's word and spirit: withal, maintaining and proclaiming continual war against our corrupt natures, the devil, and the world. And truly he which can bear rule over his own heart, is a right king indeed: and having received some measure of grace to reign over himself in this life, he shall reign forever with Christ in the life to come. As for such as are carried away with the swinge of their corruptions, having blindness and ignorance to reign in their minds, rebellion in their wills and affections, looseness in their whole lives, they may carry the outward form and show of Christians as long as they will, but indeed they are no spiritual kings but very bondmen: the strong man Satan keeps as yet the hold of their hearts, and as Lord and king holds up his scepter there.

Lastly, seeing Christ is anointed with the most precious baulme that ever was, and that for our sakes, he must be sweet and savory unto us, and all other things must be as unsavory dross and dung in regard of him. We must in this case endeavor to say as the spouse of Christ doth: Because of the savor of the good ointments, thy name is an ointment poured out: therefore the virgins love thee. O that we could savor in the fear of God, that we might feel how all his garments smell of myrrh, aloes, and cassia, coming forth of his iuorie palaces unto us. And because the holy ointment of Christ is poured forth upon all his members to make them savory and sweet in the presence of God, let us make conscience of all manner of sin, least by the poison and stink thereof we infect not only our selves, but all the creatures of God which we use, yea heaven and earth it self. It stands not with equity that after we have been embaulmed and sweetened by the precious merits of Christ that we should make our selves two-footed swine, to return to the mire of our old sins.

The coupling and combining of these two former titles together, contains the principal question of the whole Bible, which is, whether Jesus the son of Marie be Christ or no; as S. John saith, These things are written, that ye might believe that Jesus is the Christ the Son of God, and that in believing ye might have life everlasting. This conclusion was denied by the Jews, but avouched and confirmed both by Christ and by his Apostles; and their principal argument was framed thus. He which hath the true notes of Christ is the Messias or Christ indeed: but Jesus the Son of Marie hath the true notes of Christ: therefore Jesus is Christ. The proposition is opened at large in the prophesies of the old testament: the assumption is confirmed in the writings of the new testament: and the principal reasons of the confirmation are couched in the articles which concern the second person. The conclusion follows, and is set down as I have said, in the knitting together of the titles, Jesus and Christ.

Thus much of the second title: now follows the third, his only Son: that is, the only Son of the first person the Father. In this title we must consider two things: the first, that he is the Son of God: the second, that he is the only Son of God. Touching the first, Christ is called the Son of God, because he was begot̄ of the Father. Now for the opening of this eternal generation, we must consider three points: the thing begotten, the manner of begetting, & the time. For the thing it self, it is Christ; who must be considered two ways, as he is a son, & as he is God. As he is a son, he is not of himself, but the son of the father begotten of him: nevertheless as he is God, he is of himself neither begotten nor proceeding; for the essence or godhead of the father is of it self without all beginning: but the Godhead of the son is one and the same with the godhead of the father: because by what Godhead the father is God, by the same and no other the son is God: therefore the son, as he is God, he is God of himself without beginning even as the father. Whereupon it follows, that the son is begotten of the father as he is a son, but not as he is God.

The manner of this generation is this. The son is begotten of the substance of the father not by any flux, as when water is derived from the head of the spring to the channel: nor by decision, as when a thing is cut in pieces: nor by propagation, as when a grift is transplanted into a new stock: but by an unspeakable communication of the whole essence or Godhead from the father to the son; in receiving whereof the son doth no more diminish the majesty or godhead of the father, then the light of one candle doth the light of the other from which it is taken. Whereupon the Council of Nicene hath said well, that the son is of the father as light of light not proceeding but begotten.

The time of this generation hath neither beginning, middle, or ende: and therefore it is eternal before all worlds: and it is a thing to be wondered at, that the father begetting and the son begotten are coeternal, and therefore equal in time. Wisdom in the Proverbs (which with one consent of all Divines is said to be Christ) affirmeth that she was before the world was created, that is, from eternity: for before the world was made there was nothing but eternity. But it may be alleged to the contrary, that the saying of the father, This day have I begotten thee, is expounded by Paul of the time of Christ's resurrection. Ans. We must distinguish between generation it self, and the manifestation of it: and of the second must the place be understood, which was indeed accomplished at the time of Christ's resurrection in which he was mightily declared to be the son of God, and though this be so, yet the generation it self may be eternal. If any man allege further that the person which begetteth must needs go before the person begotten, the answer is, that there is a double priority ; one of order, the other of time: now in the generation of creatures there is priority both of order and time; but in the generation of the second person in trinity there is priority of order alone: the father being first, the son second, without priority of time: because they both in that respect are equal, and neither is before or after other: because the being or subsisting of the persons is not measured by time.

Hence it followeth necessarily, that Jesus Christ is true God: and the whole tenor of the Scriptures confirm it sufficiently: I. He is made equal to God the father, who being in the form of God thought it no robbery to be equal with God: again, All things that the father hath are mine. The children of Israel are said to have tempted Jehovah: and Paul saith, that he whom they tempted was Christ. Jehovah founded the earth, and the same is said of Christ. II. Christ the son of God is by name called God: Jesus Christ is very God and life eternal. III. The properties of the godhead are ascribed unto him. He is eternal, because he was then when there was no creature. In the beginning was the Word: and, before Abraham was I am. He is omnipresent, Where two or three are gathered together in my name, • here am I in the midst amongst them. Lastly he is omnipotent, What soever things the father doth, the same doth the son also. IV. The works of creation and preservation are as well ascribed to the son as to the father. By him the father made the world, and he beareth up all things by his mighty power: and miracles, which are works either above or against the order of nature peculiar to God, were done by Christ. V. Divine worship is given to him: for he is adored, invocated, and believed in, as God the father. To him is given a name, at which every knee doth bow, of things in heaven, and things in earth, and things under the earth.

As for the reasons which be alleged to the contrary, they are of no moment. I. Object. The word of God cannot be God: the son is the word of the father: therefore he is not God. Answ. The word is taken two ways: first for a sounding word standing of letters and syllables uttered either by God or by the creatures: now on this manner Christ is not the word of God. Secondly there is a substantial word, which is of the substance of him whose word it is. And thus Christ is the word of God the father. And he is so termed, I. in respect of the father: for as reason and speech hath his beginning from the mind without any passion in the mind, so hath he beginning from the father. And as the speech is in the mind and the mind in the speech, so the father is in the son, and the son in the father. II. In respect of all creatures. The father doth all things by the son; by whose powerful word the world was made, is now preserved and shall be abolished. III. In respect of the Church. For the father by him speaks unto us both in the outward ministry of the word, and by the inward operation of the spirit: and again we by him speak to the father.

II. It may be objected thus, God hath no beginning from any other; Christ hath beginning from the father: therefore he is not God. Answ. Christ must be considered both in regard of his godhead and in regard of his person: in regard of his godhead he came not of any but is of himself, as well as the father is: yet in regard of his person he is from the father, who is a beginning to the rest of the persons, both in respect of order (for the Scripture saith not; the holy Ghost, the Son, the Father: but the Father, the Son, the holy Ghost) as also in respect of the communication of the Godhead. And whereas it is said that God is of himself, if the name of God, be taken for the Godhead it self absolutely considered, it is true: but if it be taken for any particular person in the godhead, it is false. III. Ob. None is greater then God: but the father is greater then Christ, for so he saith, the father is greater then I. Ans. Christ there speaks of himself as he was a man abased in the form of a servant: in which respect he is less then the father, who never was incarnate and abased in our nature. And though Christ in respect of his nature assumed be inferior to the father, yet doth it not hinder but that he may be equal to him, as he is the second person in trinity, or as he is God by one and the same Godhead with the father. IV. Object. He that is made of God, this or that, is not God: but Christ is made God, as Paul saith, Christ is made unto us wisdom, righteousness, &c. Answ. Christ is said to be made, not because there was any beginning of his godhead, or any change or alteration in his person: but because in the eternal counsel of the father, he was set apart before all times to execute the office of a Mediator, and was withal in time called, and as it were consecrated and ordained thereunto in his baptism: he is made therefore in respect of his office, but not in respect of his person, or nature. V. Object. God hath no head, Christ hath an head, as Paul saith, God is Christ's head. Answ. God, that is, the father, is head of Christ, not as he is God simply, but as he is God incarnate, or made manifest in the flesh, and in respect of the office to which he willingly abased himself. VI. Object. He which gives up his kingdom is not God, Christ gives up his kingdom. Then, saith Paul, shall be the ende, when he hath delivered up the kingdom to God even the father. Answ. Christ is king two ways, as he is God, and as he is Mediator: as he is God, he reigns eternally with the Father and the holy Ghost: but as he is Mediator, in the ende of the world when all the company of the Elect are gathered, his kingdom shall cease not simply but in respect of the outward manner of administration: for the execution of civil and ecclesiastical functions shall cease. And whereas in the same place, it is said that Christ shall be subject unto God eternally after the ende, it must be understood partly in regard of the assumed manhood, partly in respect of his mystical body the Church most nearly joined unto him in heaven. VII. Object. The first borne of every creature, and of many brethren, is a creature and not God: but Christ is the first borne of every creature, and of many brethren. Answ. He is called the first borne by resemblance or allusion to the first borne in the old testament: for as they were principal heirs having double portions allowed them; and the chief or governors of the family: so Christ is made heir of the world, and the head of God's family which is his church elected and adopted in him. And again he is called the first borne of every creature, because he was begotten of the substance of his father before any creature was made, and therefore it is not here said that he was first created, but first begotten.

By the reasons which have been alleged, as also by the insufficiency of the contrary arguments, it is more then manifest against all heretics that Christ is very God. Yet to stop the mouths of all Atheists, and to satisfy all wavering and doubting minds, I will add one reason further. The Gospel of Saint John was chiefly penned for this end, to prove the deity of Christ: & among other arguments alleged; this is one, that Christ gave a resolute and a constant testimony of himself, that he was the son of God, and very God. Now if any man shall say, that sundry persons since the beginning of the world have taken upon them and that falsely, to be gods: I answer, that never any creature took this title and honor upon him to be called God, but the fearful judgments of God were upon him for it. In the estate of man's innocence the devil told our first parents that by eating the fruit of the tree of knowledge of good and evil, they should be as gods knowing good and evil: now, they believed him, and affected divine honor, but what came of it? surely Adam with all his posterity is shut up for this very cause under eternal damnation. Herod likewise arrayed in royal apparel, and sitting on the judgment seat, made an oration to the men of Tyre and Sidon, who gave a shout, saying, the voice of God, and not of man. Now because he took the glory of God to himself, and did not return it to him to whom it was due, immediately the angel of the Lord smote him. And so, if Christ had been but a mere man, and not very god, as he avouched, undoubtedly the hand of God would have been upon him likewise for his confusion: but when he suffered for us, and bare the punishment due for our sins, he most triumphed. And the judgments of God were upon Herod, Pontius Pilate, Caiaphas, and upon all those that were enemies to him, and to his Church afterward, and that partly in life and partly in death. Wherefore considering God cannot abide that his glory should be given to any creature, and seeing for that cause he takes revenge on all those that exalt themselves to be gods, it remains that the testimony which Christ gave of himself that he was God, is infallibly true, and without all question to be believed of us. And to conclude, I would have all the devils in hell with the cursed order of Lucians, Porphyrians, and Atheists whatsoever to answer • his one point, how it could come to pass, that Christ by publishing the doctrine of the Gospel, that is as contrary to man's reason, will, and affections, as water to fire, should win almost the whole world to become his disciples, and to give their lives for him, unless he were God indeed, as he professed himself to be.

There be sundry special reasons wherefore it was necessary that Christ should be God. I. There is none which can be a Savior of body and soul but God. I even I am the Lord, and besides me there is no Savior. And, I am the Lord the God from the land of Egypt, and thou shalt know no God but me: for there is no Savior beside me. II. There must be a proportion between the sin of man and the punishment of sin: now the sin of man in respect of the offense of the majesty of God is infinite, in that he is infinitely displeased with man for the breach of his law: therefore the punishment of sin must be infinite: and hence it followeth, that he which suffereth the punishment being man, must withal be God, that the manhood by the power of the Godhead may be supported, that in suffering it may vanquish death, and make a sufficient satisfaction. III. He that must be a Savior, must be able first to deliver men from the bondage of their spiritual enemies, namely sin and Satan: secondly to restore the image of God lost by the fall of Adam, and to confer righteousness and life everlasting: thirdly, to defend them from hell, death, damnation, the flesh, the devil, the world: fourthly, to give them full redemption from all their miseries both in body and soul, and to place them in eternal happiness: all which none can do, but he which is very God. IV. It was the pleasure of God, to show his incomprehensible goodness in this, that his grace should not only be equal to our sin, but also by many degrees go beyond it. And therefore the first Adam being but a mere man, the second Adam must be both God and man: that as the second was more excellent then the first, so our comfort might be greater in our redemption by the second, then our misery and discomfort was by the fall of the first.

Hitherto we have shown how Christ is the son of God: now let us come to the second point, namely that he is the only son of God. And he is so termed because he is the son of the father, in a special manner, so as nothing can be the son of God as he is. Angels indeed are termed the sons of God, but that is only in respect of their creation: & all that believe in Christ are sons of God by adoption, being received into the family of God which is his church by the merit of Christ, whereas by nature they were the children of wrath. Christ also as he is man (I say not his manhood which is a nature and no person) is the son of God by the grace of personal union, and not by nature or adoption. Lastly Christ as he is the second person in trinity, th • eternal word of the father, coeternal and consubstantial with him, is also the son of God. But how? neither by creation, nor adoption, nor by the virtue of personal union, but by nature; as he was begotten of the very substance of the father before all world: and therefore he is called the proper and only begotten son of God. It may be objected on this manner. If the father beget the son, he doth it either willingly, or against his will: if willingly, thē the son is begotten by the free will of the father, and no son by nature. Ans. The father did communicate to the son his whole godhead willingly without cōstraint, yet not by his will; and therefore he is the Son of the father by nature, not by will. It may be further said, that if Christ be the son of God by nature, as he is the essential word of the father, and by personal union as he is man, then is he not one but two sons. Ans. As he is but one person, so is he but one son: yet not in one but in two respects: two respects make not two things, whereas one and the same thing not altered but still remaining one may admit sundry respects.

Thus much of the meaning of the third title: now follow the comforts which may be gathered hence. Whereas Christ Jesus is the son of God, it serves as a means to make miserable and wretched sinners that are by nature the children of wrath and damnation, to be the sons of God by adoption: as S. John testifieth. Now what a benefit is this to be the child of God, no tongue can express. Christ saith, Blessed are the peacemakers: but why are they blessed? for, saith he, they shall be called the sons of God. Whereby he testifieth that the right of adoption is a most excellent privilege; & not without cause. For he which is the child of God, is spiritually allied to Christ, and to all the Saints and servants of God both in heaven and earth, having his own redeemer for his elder brother, and all his members as his brethren and sisters; yea if we be God's adopted children, we are also heirs, even heirs of God, and heirs annexed with Christ. Well, how great soever this prerogative is, yet few there be that rightly way it &consider of it. Children of noble mē & Princes heirs are had in account and reputation of all men, they are the very speech and wonder of the world. But it is a matter of no account to be the son of God and fellow-heir with Christ. The dearest servants of God have been esteemed but as the offscouring of the world. And no marvel, for they which are after the flesh, savor the things of the flesh. Fewe men have their understandings enlightened to discern of such spiritual things as these are, & therefore are they little or nothing regarded. A blind man never seeing the sun, is not brought to wonder at it: and earthly minded men neither seeing nor feeling what an excellent thing it is to be the child of God, cannot be brought to seek after it. But let all such as fear God enter into a serious consideration of the unspeakable goodness of God, comforting themselves in this, that God the father hath vouchsafed by his own son to make them of the vassals of Satan, to be his own deer children.

Now follow the duties which are two. First, we believe that Jesus Christ who was to be the Savior of mankind, must needs be God: what is the reason hereof? surely because no creature, no not all the creatures in heaven and earth were able to save one man: so vile, wretched, and miserable is our estate by Adams fall. And therefore the son of God himself pitied our estate, and being king of heaven and earth, was fain to come from heaven, and lay down his crown and become a servant, and taking upon him our nature, was also fain to take upon him our case and condition, and suffer death for our sins, which otherwise everyone of us should have suffered both in body and soul world without ende. To make this more plain, let us suppose that someone hath committed an offense against a prince; and the trespass to be so grievous, that no man can appease the kings wrath, save only the kings only son; and which is more, the kings son himself cannot release him, unless he suffer the punishment for him in his own person, which is due unto the malefactor. Now what is to be thought of this man's estate? surely all men will say that he is in a most miserable taking, and that his trespass is notorious: and so it is with everyone of us by nature, whatsoever we are. No man could save our souls, no not all the angels in heaven, unless the king of heaven and earth the only son of God had come down from heaven and suffered for us, bearing our punishment. Now the consideration of this must humble us and make us to cast down our selves under the hand of God for our sins, and pray continually that the Lord would send some Moses or other which might smite the rocks of our hearts, that some tears of sorrow and repentance might gush out for this our woeful misery.

Secondly, whereas God the Father of Christ gave his only son to be our Savior, as we must be thankful to God for all things, so especially for this great and unspeakable benefit. Common blessings of God, as meat, drink, health, wealth, and liberty, must at all times move us to be thankful; but this, that Christ Jesus the only son of God, redeemed us being utterly lost, this I say, must be the main point of all our thankfulness: but alas, men's hearts are so frozen in the dregs of their sins, that this duty comes little in practice now adaies. When our Savior Christ cleansed ten lepers, there was but one of them that returned to give him thanks: and this is as true in the leprosy of the soul, for though salvation by Christ be offered unto us daily by God's ministers, yet not one of ten, nay scarce one of a thousand gives praise and thanks to God for it, because men take no delight in things which concern the kingdom of heaven, they think not that they have need of salvation, neither do they feel any want of a Savior. But we for our parts must learn to say with David, What shall I render unto the Lord for all his benefits? yea we are to practice that which Solomon saith, My son give me thy heart: for we should give unto God both body and soul in token of our thankfulness for this wonderful blessing that he hath given his only son to be our Savior; and we are to hold this for truth, that they which are not thankful for it, let them say what they will, they have no soundness of grace or power of religion at the heart.

And thus much of the third title. The fourth and last title is in these words, our Lord. Christ Jesus the only son of God is our Lord three ways: first by creation in that he made us of nothing, when we were not: secondly he is our Lord in the right of redemption. In former times the custom hath been when one is taken prisoner in the field, he that pays his ransom shall become always after his Lord: so Christ when we were bondslaves under hell, death, and condemnation, paid the ransom of our redemption, and freed us from the bondage of sin and Satan, and therefore in that respect he is our Lord. Thirdly he is the head of the Church (as the husband is the wives head,) to rule and govern the same by his word and spirit. And therefore in that respect also Christ is our Lord.

And thus much for the meaning. Now follow the duties. And first of all, if Christ be our Sovereign Lord, we must perform absolute obedience unto him, that is, whatsoever he commands us, that must we do. And I say, absolute obedience, because Magistrates, Masters, Rulers, and fathers may command, and must be obeyed, yet not simply, but so far forth as that which they command doth agree with the word and commandment of God: but Christ's will and word is righteousness it self, and therefore it is a rule and direction of all our actions whatsoever: and for this cause he must be absolutely obeyed. Thus he requires the obedience of the moral law: but why? because he is the Lord our god. And in Malachi he saith, If I be your Lord where is my fear? And again, we must resign both body and soul, heart, mind, will, affections, and the course of our whole lives to be ruled by the will of Christ. He is Lord not only of the body, but of the spirit and soul of man: he must therefore have homage of both. As we adore him by the knee of the body, so must the thoughts and the affections of our hearts have their knees also to worship him, and to show their subjection to his commandments. As for such as do hold him for their Lord in word, but in the mean season will not endeavor to show their loyalty in all manner of obedience, they are indeed no better then stark rebels. Secondly, when by the hand of Christ strange judgments shall come to pass, as it is usual in all places continually; we must stay ourselves without murmuring or finding fault, because he is an absolute Lord over all his creatures; all things are in his hands, and he may do with his own whatsoever he will; and therefore we must rather fear and tremble whensoever we see or hear of them: so David saith, I was dumb and opened not my mouth because thou didst it. And again, My flesh trembleth for fear of thee, and I am afraid of thy judgments. Thirdly before we use any of God's creatures or ordinances, we must sanctify them by the direction of his word and by prayer: the reason is this, because he is Lord over all, and therefore from his word we must fetch direction to teach us whether we may use them or not, and when and how they are to be used: and secondly we must pray to him, that he would give us liberty and grace to use them aright in holy manner. Also we are so to use the creatures and ordinances of God, as being always ready to give an account of our doings at the day of judgment: for we use that which is the Lord's, not our own; we are but stewards over them, and we must come to a reckoning for the stewardship. Hast thou learning? then employ it to the glory of God, and the good of the Church: boast not of it as though it were thine own. Hast thou any other gift or blessing of God, be it wisdom, strength, riches, honor, favor, or whatsoever, then look thou use it so, as thou mayest be always ready to make a good account thereof unto Christ. Lastly, everyone must in such manner lead his life in this world, that at the day of death he may with cheerfulness surrender and give up his soul into the hands of his Lord, and say with Stephen, Lord Jesus receive my soul. For consider this with thyself, that thy soul is none of thine own, but his who hath bought it with a price, and therefore thou must so order and keep it as that thou mayest in good manner restore it into the hands of god at the ende of thy life. If a man should borrow a thing of his neighbor, and afterward hurt it and make a spoil of it, he would be ashamed to bring it again to the owner in that manner, and if he do, the owner himself will not receive it. Ungodly men in this life do so stain their souls with sin, that they can never be able willingly to give them up into the hands of God at the day of death: and if they would, yet God accepts them not, but casts them quite away. We must therefore labor so to live in the world, that with a joyful heart at the day of death we may commend our souls into the hands of our Lord Christ Jesus, who gave them unto us. This is a hard thing to be done and he that will do it truly, must first be assured of the pardon of his own sins, which a man can never have without true & unfeigned faith and repentance: wherefore while we have time, let us purge and cleanse our souls and b • dies, that they may come home again to God in good plight.

And here all governors must be put in mind that they have an higher Lord, that they may not oppress or deal hardly with their inferiors. This is Paul, reason, Ye masters, saith he, do the same things unto your servants, putting away threatening: and know that even your master is also in heaven, neither is there respect of persons with him. Inferiors again must remember to submit themselves to the authority of their governors, especially of magistrates. For they are set over us by our sovereign Lord and king Christ Jesus: as Paul saith, Let every soul be subject to the higher powers. For there is no power but of God, and the powers that be ordained are of God. And again, Servants be obedient to your Masters according to the flesh, with fear and trembling, in singleness of your hearts, as unto Christ.

The comfort which God's Church may reap hence, is very great: for if Christ be the Lord of lords, and our Lord especially whom he hath created and redeemed, we need not to fear what the devil or wicked men can do unto us. If Christ be on our side, who can be against us? we need not fear them that can destroy the body and do no more: but we must cast our fear on him that is Lord of body and soul, and can cast both to hell.

Thus much of the fourth title. Now follows Christ's incarnation, in these words, Conceiued by the holy Ghost, borne of the Virgin Marie. And they contain in them one of the most principal points of the doctrine of godliness, as Paul saith, Without controversy great is the mystery of godliness, which is, God is made manifest in the flesh, justified in the spirit, &c. And that we may proceed in order, in handling them, I will first speak of the incarnation generally, and then after come to the parts thereof. In general we are to propound five questions, the answering whereof will be very needful to the better understanding of the doctrine following.

The first question is, who was incarnate • or, made man? Answ. The second person in Trinity, the son of God alone, as it is set down in this article according to the Scripture. S. John saith, The Word was made flesh: and the angel saith, The holy one which shall be borne of thee, shall be called the son of the most high. And Paul saith, that Christ Jesus our Lord was made of the seed of Abraham according to the flesh. And there be sundry reasons, why the second person should rather be incarnate then any other. I. By whom the father created all things, and man especially; by him man being fallen is to be redeemed, and as I may say recreated: now man was at the first created of the father by the son: and therefore to be redeemed by him. II. It was most convenient, that he which is the essential image of the father, should take man's nature that he might restore the image of God lost and defaced in man, but the second person is the essential image of the father, and therefore he alone must take man's nature. III. It was requisite that that person which was by nature the son of God, should be made the son of man, that we which are the sons of men, yea the sons of wrath, should again by grace be made the sons of God: now the second person alone is the son of God by nature, not the Father, nor the holy Ghost.

As for the Father, he could not be incarnate. For to take flesh is to be sent of another, but the Father cannot be sent of any person, because he is from none. Again, if the Father were incarnate, he should be father to him which is by nature God, and the son of a creature, namely the virgin Marie, which things cannot well stand.

And the holy Ghost could not be incarnate • for then there should be more sons then one in the Trinity, namely the second person the son of the father, and the third person the holy Ghost, the son of the virgin Marie.

It may be objected to the contrary on this manner: The whole divine essence is incarnate, every person in Trinity is the whole divine essence, therefore every person is incarnate. Ans. The whole Godhead indeed is incarnate, yet not as it is absolutely considered, but so far forth as it is restrained and limited to the person of the son; and to speak properly, the godhead it self is not incarnate, but the very person of the son subsisting in the Godhead. And though all the persons be one and the same essence, yet do they really differ each from other in regard of the peculiar manner of subsisting: and therefore man's nature may be assumed of the second person, and be not assumed either of the father or of the holy Ghost; as in the like case the soul of man is wholly in the head and wholly in the feet, yea wholly in every part: and yet the soul cannot be said to use reason in the feet or in any other part, but only in the head.

Again it may be alleged, that the incarnation being an outward action of God to the creature, is not proper to the son. For the rule is, that all outward actions of God are common to all the persons in Trinity equally. Ans. The incarnation stands of two actions, the first is the framing and creating of that manhood which was to be assumed by the Son, or Word of the father: and this action is common to all the three persons equally: the second is the limiting or the receiving of it into the unity of any person, & in respect of this action, the work of incarnation is peculiar to the Son. To this purpose Augustine speaketh, That creature (saith he) which the Virgin conceived and brought forth, though it appertain to the person of the son alone, yet was it made by the whole Trinity: as when three men weave one and the same garment, and the second only wears it.

The second question is, what manner of man the son of God was made? Answ. He was made a proper or particular man, and a perfect or a very man. I say that he was a particular man, to show that he took not unto him the general form or idea of man's nature conceived only in mind, nor the common nature of man as it is existing in every man: but the whole nature of mā, that is, both a body and a reasonable soul, existing in one particular subject. I say further that he was and is a true and perfect man, being in everything that concerns man's nature like to Adam, Abraham, David, and all other men, saving only in sin. For first of all he had the substance of a true body and of a reasonable soul: secondly, the properties of body and soul: in the body • , length, breadth, thickness, circumscription, &c. in the soul, the faculties of understanding both simply and compound: will, affections, as love, hatred, desire, joy, fear, &c. the powers also of hearing, feeling, seeing, smelling, tasting, moving, growing, eating, digesting, sleeping, &c. Thirdly, he took unto him the infirmities of man's nature, which are certain natural defects or passions in body or mind, as to be hungry, thirsty, weary, sad and sorrowful, ignorant of some things, angry, to increase in stature, and wisdome, and knowledge, &c. yet this which I say must be understood with two caveats. The first is, that infirmities be either certain unblameable passions, or else such defects as are sins in themselves: now Christ takes the first only, and not the second. Secondly, infirmities be either general, or personal; general • which appertain to the whole nature of man, and are to be found in every man that comes of Adam: as to be borne unlearned, and subject to natural affections, as sorrow, anger, &c, Personal, are such as appertain to some particular men, and not to all, and arise of some private causes & particular judgments of God, as to be borne a fool, to be sick of an ague, consumption, dropsy, pleurisy, and such like diseases. Now the first sort be in Christ, and not the second: for as he took not the person of any man • but only man's nature, so was it sufficient for him to take unto him the infirmities of man's nature, though he took not the private infirmities of any man's person. And the reason why Christ would put on not only the substance and faculties of a true man, but also his infirmities, was; that he might show himself to be very man indeed, also that he might suffer for us both in body and soul, and that he might give us an example of patience in bearing all manner of evil for Gds glory and the good of our neighbor.

Now the things which may be alleged to the contrary for the infringing of the truth of Christ's manhood, are of no moment. As first, because Christ appeared in the form of a man in the old testament, being no man: therefore he did so at his coming in the new testament: but the reason is not like. For Christ in the old testament as the angel of his father in some special affairs, took unto him the body of a man for some space of time; but he did not receive it into the unity of his person; but laid it down when the business which he enterprised with men was ended. Now in the fullness of time he came from heaven, as the angel of the covenant, and for that cause he was to unite into his own person the nature of man, which thing was never done before. And when as Paul saith, that Christ came in the similitude of sinful flesh, his meaning is not to signify, that he was a man only in resemblance and show; but to testify, that being a true man which was indeed void of sin, he was content to abase himself to that condition in which he became like to a miserable sinner in bearng the punishment for our sin. For Paul doth not say that he took upon him the similitude of flesh simply as it is flesh, but of the flesh of sin or sinful flesh.

The third question is, why the son of God must become man? Ans. There be sundry reasons of this point, and the most principal are these. First of all it is a thing that greatly stands with the justice of God, that in that nature in which God was offended, in the same should a satisfaction be made to God for sin: now sin was committed in man's nature: Adam sinned first and in him all his posterity: therefore it is very necessary that in man's nature there should be a satisfaction made to God's justice, and for this cause the son of God must needs abase himself and become man for our sakes. Secondly, by the right of creation every man is bound in conscience to fulfill even the very rigor and extremity of the moral law. But considering man is now fallen from his first estate and condition, therefore it was requisite that the Son of God should become man, that in man's nature he might fulfill all righteousness which the law doth exact at our hands. Thirdly, he that is our redeemer must die for our sins; for there is no remission of sins without shedding of blood: but Christ as he is God cannot die. For no passion can befall the Godhead. Therefore it was needful that he should become man, that in man's nature he might die and fully satisfy God's justice for man's offense. Lastly he that must make reconciliation between God and man, must be such an one as may make request or speak both to God and man. For a Mediator is as it were a middle person making intercession between two other persons, the one offended the other offending. Therefore it is necessary that Christ should not only be God, to speak unto the father for us and to present our prayers unto him; but also man, that God might speak to us, and we to God by Christ. For howsoever before the fall, man could speak to God even face to face, yet since the fall, such fear possesseth man's corrupt nature that he cannot abide the presence of God, but flieth from it.

Now whereas I say that it was necessary that the son of God for the causes before alleged must become man; the necessity must be understood in respect of God's will, and not in respect of his absolute power. For if it had so pleased God he was able to have laid down another kind of way of man's redemption, then by the incarnation of the son of God: and he appointed no other way, because he would not.

Thus much of the Incarnation in general. Now follow the duties which arise of it. And first we are taught hereby to come to Christ by faith, and with all our hearts to cleave unto him. Great is the deadness and sluggishness of man's nature: for skarse one of a thousand care for him, or seek unto him for righteousness and life everlasting. But we should excite our selves every way to draw near to him as much as possibly we may: for when he was incarnate, he came near unto us by taking our nature upon him, that we again whatsoever we are, might come near unto him by taking unto us his divine nature. Again, when Christ was incarnate, he was made bone of our bone, and flesh of our flesh; and therefore proportionally we must labor to become bone of his bone, and flesh of his flesh: which we shall be, when we are mystically united unto him by faith, and borne anewe by his spirit. Moreover Christ by his incarnation came down from heaven to us, that we being partakers of his grace might ascend up to heaven by him. And thus we see how the meditation of Christ's incarnation should be a spurr to prick us forward still more and more to come to Christ.

Secondly, Christ's incarnation must be a pattern unto us of a most wonderful and strange humility. For as Paul saith, Being in the form of God and thinking it no robbery to be equal with God, made himself of no reputation, and took on him form of a servant: and humbled himself and became obedient to death, even to the death of the cross. Yea so far forth he abased himself, that (as David saith) he was a worm and no man. And this teacheth us to lay aside all self-love and pride of heart, and to practice the duties of humility, as the Apostle exhorts the Philippians in the same place: and that shall we do when we begin to cast off that high opinion which every man by nature conceiveth of himself, and become vile and base in our own eyes. Secure & drowsy protestants think themselves blessed, and say in their hearts as the Angel of the Church of Laodicea said, I am rich & increased with goods, and have need of nothing ; whereas indeed they are most miserable and wretched, and poor, and naked, and blind. And the same fond opinion possesseth the minds of our ignorant people, who chant it in the very same tune, saying, that God loves them, and that they love God with all their hearts, and their neighbors as themselves: that they have perfect faith in Christ, and ever had, not once so much as doubting of their salvation: that all is well with them, and that they are past all danger whatsoever, in the matter of their salvation, and therefore need not take so much care for it. Thus ye may see howe men are commonly carried away with vain and fond conceits of their own excellency. And truly so long as this overweening of our own righteousness reigns in our hearts, let preachers speak and say what they will, we can never become followers of Christ in the practice of humility. Some will say peradventure, that they never had any such opinion of their own righteousness; but I answer again; that there was never yet any man descending of Adam, save Christ; but he had this proud fantasy ruling and reigning in him, till such time as God gave grace to change & alter his heart: & this inward pride the less we discern it the more it is, and the more we discern it the less it is. Therefore though as yet thou see it not in thyself, yet labor both to see it & to feel it, & to strive against it, casting down thyself for thy own misery after Christ's own example, who being God abased himself to the condition of a miserable man. For thou shalt never be filled with the good things of god, till thou be emptied of self-love and self-liking. For this cause let us purge and empty our selves of all conceit of our own righteousness that god may fil our hearts with his grace.

Furthermore, the incarnation of Christ is the ground and foundation of all our comfort, as the names of Christ serving to express the same do testify. I • akob in his last Testament saith, that the scepter shall not depart from Judah in Shilo, that is, the Messias come. Now the name Shilo signifieth the tunicle or skin that lappeth the infant in the mothers womb, called by the Physicians the secundine: and by a kind of figure it is put for the Son of God in the womb of the virgins, made man. And Job to comfort himself in his affliction saith, I know that my redeemer liveth. Now the word which he useth to signify his redeemer by, is very emphatical, for it signifieth a kinsman near allied unto him of his own flesh that will restore him to life. And the Lord by the prophet Isaiah calleth Christ Immanuel, that is, God with us: which name importeth very much, namely, that whereas by nature we have lost our fellowship with God, because our sins are a wall of partition severing us from him: yet nevertheless the fame is restored to all that believe by the Mediator Christ Jesus: because his divine nature is coupled to man's nature, and so the word is made flesh. And this strait conjunction of two natures into one person, joins God to men and men to God: yea by Christ we are brought to God and have free access unto him, and again in him we apprehend God and are made one with him.

And further whereas Christ beside our nature took our infirmities also, it is a wonderful comfort unto God's Church: for it shows, that he is not only a Savior, but also a very compassionate and pitiful Savior. As the holy Ghost saith, In all things it became Christ to be like unto his brethren, that he might be merciful and a faithful high priest in things concerning God. Let a man be sick of a grievous disease, and let a friend come that hath been troubled with the very same disease, he will presently show more compassion then twenty others: and so Christ having felt in his own soul and body the anguish and the manifold perplexities that we feel in our temptations and afflictions, hath his bowels as it were yearning towards us, evermore being pressed and ready to relieve us in all our miseries. In the days of his flesh, he wept over Jerusalem when he saw it a far off, because she continued in her old sins, and did not know the time of her visitation: and no doubt, though now he be exalted in glory in heaven, yet his compassion to his poor members upon earth is no whit diminished.

Now we come to speak of the Incarnation more particularly: & the creed yet further expresseth it by two parts; the first is the conception of Christ in these words, Conceiued by the holy ghost: the second is his birth, in the words following, Borne of the virgins Marie.

The conception of Christ is set down with his efficient cause, the Holy Ghost, as the angel said to Joseph, Fear not to take Marie for thy wife, for that which is conceived in her is of the holy ghost. Here it may be demanded why the conception of Christ should be ascribed to the Holy Ghost alone, which is common to all the persons in Trinity, as all other such actions are. Ans. It [unspec 1] is not done to exclude the Father or the Son himself from this work: but to signify that it comes of the free gift and grace of God (which commonly is termed by the holy ghost) that the manhood of Christ being but a creature, [unspec 2] should be advanced to this dignity, that it should become a part of the Son of God. And again, the Holy Ghost is the author of this conception in a special manner: for the father and the son did cause it by the holy Ghost from them both immediately.

In the conception of Christ we must observe and consider three things. The framing of the manhood, the sanctifying of it, and the personal union of the manhood with the Godhead. And howsoever I distinguish these three for orders sake, yet must we know and remember, that they are all wrought at one and the same instant of time. For when the holy Ghost frames and sanctifies the manhood in the womb of the Virgin; at the very same moment it is received into the unity of the second person.

In the framing of Christ's manhood two things must be considered, the matter and the manner. The matter of his body was the very flesh and blood of the virgin Marie; otherwise he could not have been the son of David, of Abraham, and Adam according to the flesh. As for his soul, it was not derived from the soul of the virgin Marie as a part thereof, but it was made as the souls of all other men be, that is, of nothing, by the very power of God, and placed in the body: both of them from the first moment of their being, having their subsistence in the person of the son. And here we must take heed of two opinions: the first is of the Anabaptists, which hold, that the flesh of Christ came down from heaven, and passed through the virgin Marie as through a pipe, without taking any substance from her: the places which they allege for the purpose are manifestly abused. For whereas Christ saith of himself that he descended from heaven, his speech must be understood in respect of his Godhead, which may be said in some sort to descend, in that it was made manifest in the manhood here upon earth. And whereas Paul calleth him heavenly and the Lord from heaven, it is not in respect of the substance of his body, but in respect of the glorious qualities which he received after this resurrection. The other opinion is of the Papists, that hold the bread in the sacrament to be turned substantially into the body of Christ: which thing if it be true, then the body of Christ is made of bread kneaded and tempered by the hand of the baker, and not of the substance of the virgin Marie.

As for the manner of the making and framing of the human nature of Christ, it was miraculous; not by generation according to the ordinary course of nature, but by an extraordinary operation of the holy Ghost above nature: and for this cause, it is not within the compass of man's reason either to conceive or to express the manner and order of this conception. The Angel ascribes two actions to the holy Ghost in this great work; the one to come upon the virgin Marie; the other, to overshadow her: by the first is signified the extraordinary work of the holy Ghost in fashioning the human nature of Christ, for so much the phrase elsewhere importeth. The second signifieth, that the holy Ghost did as it were cast a cloud over her, to teach us, that we should not search over much into the mystery of the Incarnation.

It may be objected against this which hath been said, that if Christ be in this manner conceived by the holy Ghost, then the holy Ghost shall be father to Christ, and Christ his son. Answ. The reason is not good. For he that is a father is not a bare efficient cause, but one which in the effecting of anything confers the matter unto it from himself, whereof it shall be made. Now the holy Ghost did not minister any matter unto Christ from his own substance, but did only as it were, take the mass and lump of man's nature from the body of the virgin Marie, and without ordinary generation made it the body of Christ: as Basil saith, Christ was conceived not of the substance, but of the power, not by any generation, but by the appointment and benediction of the holy Ghost.

The second point in the conception; is the sanctifying of that mass or lump which was to be the manhood of Christ. And that was done upon special cause: first, that it might be joined to the person of the Son, which could not have been if it had been defiled with sin. Secondly, Christ was a Savior as he is both God and man: now then being man, if he had been sinful himself, he could not have saved others, but should have stood in need of a Savior for himself.

This sanctification hath two parts: the first is, the stay and stoppage of the propagation of original sin, and of the guilt of Adams sin; which was on this manner. God in the beginning set down this order touching man, that what evil or defect soever he brought upon himself, he should derive the same to everyone of his posterity begotten of him: and hereupon when any father begets his child, he is in the room of Adam, and conueies unto it beside the nature of man the very guilt and corruption of nature. Now for the preventing of this evil in Christ, God in great wisdom appointed that he should be conceived by the holy Ghost without any manner of generation by man. And by this means he takes substance from the Virgin without the guilt and corruption of the substance. But it may further be objected thus. All that be in Adam have sinned in him: but Christ was in Adam as he is man: therefore he sinned in him. Ans. The proposition is false, unless it be expounded on this manner: All that were in Adam have sinned in him so be it they come of him by generation. Paul saith not, out of one man, but, by one man sin entered into the world, to show, that man propagates his corruption to no more then he begets. Again, Christ is in Adam not simply as other men are, but in some part: namely in respect of substance which he took from him, and not in respect of the propagation of the substance by ordinary generation: other men are both from Adam and by Adam, but Christ is from him alone and not by him as a begetter or procreant cause. The second part of sanctification is the infusion of all pureness and holiness into the manhood of Christ, so far forth as was meet for the nature of a redeemer.

The duties to be learned hence are these: First, whereas Christ was sanctified in the womb of the virgin Marie, we likewise must labor to be sanctified in our selves, following the commandment of God, Be ye holy as I am holy. S. John saith, that he which hath hope to be with Christ in glory in heaven, purifieth himself even as he is pure: no doubt setting before himself the example of Christ as a pattern to follow in all his ways. And because our hearts are as it were seas of corruptions, we must daily cleanse our selves of them by little & little, following the practice of the poor beggar that is always peecing and mending, and day by day pulls away some rags and puts better clothe in the room. And if we shall continually endeavor our selves to cast off the remnants of corruption that hang so fast on, and make a supply thereof by some new portions of God's heavenly grace; we shall be vessels of honor sanctified and meet for the Lord, and prepared unto every good work. Christ could not have been a fit Savior for us unless he had first of all been sanctified: neither can we be fit members unto him, unless we be purged of our sins and in some measure truly sanctified.

The comfort which God's people may reap of the sanctification of Christ's manhood is great. For why was he sanctified? Surely if we mark it well, we shall find it was for the good and benefit of his Elect. For Adam and Christ be two roots as hath been shown. Adam by creation, first received God's image, and after lost the same for himself and his posterity. Now Christ to remove the sin of man is made the second Adam, and the root and very head of all the Elect. His manhood was filled with holiness above measure: that from thence as from a storehouse it might be derived to all his members. And therefore by his most holy conception, our sinful birth and conception is sanctified, and his holiness serves as a cover to hide our manifold corruptions from the eyes of God. Yea it serves as a buckler to award the temptations of the devil: for when he shall say to our hearts on this manner; no unclean thing can enter into the kingdom of heaven; but thou by reason of the remnants of original sin art unclean: therefore thou canst not enter into the kingdom of heaven: we return our answer, saying, that Christ's righteousness is our righteousness, serving to make us stand without blame or spot before God. And as Jacob put on Esau's garments that he might get his fathers blessing: so if by faith we do put on the white garment of righteousness of our elder brother Christ Jesus, and present our selves in it unto our heavenly father, we shall obtain his blessing which is eternal happiness.

Now remains the third and last part of the conception, which is the Union of the godhead and the manhood: concerning which, many points are particularly to be handled. The first is, what kind of Union this is? Ans. In the Trinity there be two sorts of unions: union in nature, and union in person. Union in nature is, when two or moe things are joined and united into one nature, as the Father, the Son, the holy Ghost being and remaining three distinct persons, are one and the same in nature or Godhead. Union in person is, when two things are in that manner united, that they make but one person or subsistence: as a body created by God and a reasonable soul joined both together make one particular man, as Peter, Paul, John, &c. And this second, is the union whereof we entreat in this place: by which the second person in Trinity the son of God did unite unto himself the human nature, that is the body and soul of man: so as the Godhead of the Son and the manhood concurring together made but one person.

The second point is, in what thing this union doth consist. Answ. It consists in this, that the second person the Son of God doth assume unto it a manhood in such order, that it being void of all personal being in it self, doth wholly and only subsist in the same person. As the plant called Missell or Misselto having no root of his own, both grows and lives in the stock or body of the Oke or some other tree: so the human nature having no proper substance, is, as it were, engrafted into the person of the son, and is wholly supported and sustained by it so as it should not be at all, if it were not sustained in that manner. And for the better understanding of this point, we must consider, that there be four degrees of the presence of God in his creatures. The first is his general presence, and it may be called the presence of his providence, whereby he preserveth the substances of all creatures, and giveth unto them to live, move, and have being: and this extendeth it self to all creatures good and bad. The second degree is the presence of grace, whereby he doth not only preserve the substāces of all his creatures, but also giveth grace unto it: & this agreeth to the Church & people of God upon earth. The third degree is the presence of glory peculiar to the Saints and angels in heaven: and this stands in three things, for God not only preserves their substances, and gives them plenty of his grace, but also admits them into his glorious presence, so as they may behold his majesty face to face. The fourth and last is that, whereby the Godhead of the son is present and dwells with and in the manhood, giving unto it in some part his own subsistence. Whereby it comes to pass that this manhood assumed is proper to the son, and cannot be the manhood of the Father, or of the holy Ghost, or of any creature whatsoever. And this is a thing so admirable and so unspeakable, that among all the works of God there cannot be found another example hereof in all the world.

Hence it follows necessarily, that the manhood of Christ consisting of body and reasonable soul, is a nature only and not a person: because it doth not subsist alone as other men, Peter, Paul, John do; but wholly depends on the person of the word, into the unity whereof it is received.

The third point is, in what order the divine and human nature of Christ are united together. Ans. The common consent of Divines is, that, albeit all the parts of the manhood and the godhead of Christ be united at one instant: yet in respect of order he unites unto himself first and immediately the soul, and by the soul the body. And it seems unmeet that God being a most simple essence should immediately be joined to a compound body: and therefore it may well be said that he is united unto it by the more simple part of man, which is the soul. Again the manhood of Christ is first and immediately joined to the person of the son himself, and by the person to the godhead of the son.

The fourth point is, whether there remain any difference or diversity of the two natures after that the union is made. Answ. The two natures concurring make not the person of the son to be compounded properly, but only by analogy: for as body and soul make one man, so God and man make one Christ: neither are they turned one into another, the godhead into the manhood or the manhood into the godhead, as water was turned into wine at Cana in Galilee: neither are they confused and mingled together as meats in the stomach: but they now are, and so remain without composition, conversion, or confusion, really distinct and that in three respects. First in regard of essence. For the godhead of Christ is the godhead and cannot be the manhood: and again, the manhood of Christ is the manhood and not the godhead. Secondly, they are distinguished in proprieties: the godhead is most wise, just, merciful, omnipotent: yea wisdom, justice, mercy, and power it self: and so is not the manhood, neither can it be. Again, Christ as he is God hath his will eternal and uncreated, which is all one with the will of the father and the holy Ghost. And as he is man he hath another will created in time, & placed in his reasonable soul: & this Christ signifieth when he saith, Not my will but thy will be done. Thirdly, they are distinct in their actions or operations; which though they go together inseparably in the work of redemption: yet they must in no wise be confounded but distinguished as the natures themselves are. Christ saith of himself, I have power to lay down my life, and I have power to take it up again: and hereby he shows the distinction of operations in his two natures. For to lay down his life is an action of the manhood, because the Godhead cannot die: and to take it up again is the work of the Godhead alone, which reunites the soul to the body after death.

The fifth and last point is, what ariseth of this union? Ans. By reason of this hypostatical union, though the godhead receive nothing from the manhood, yet the manhood it self, which is assumed, is thereby perfected and enriched with unspeakable dignity. For first of all it is exalted above all creatures whatsoever, even angels themselves, in that it hath subsistence in the second person in Trinity. Secondly, together with the godhead of the Son, it is adored and worshipped with divine honor, as in like case the honor done to the King himself, redoundes to the crown on his head. Thirdly by reason of this union, the godhead of Christ works all things in the matter of our redemption, in and by the manhood. And hereupon the flesh of Christ though it profit nothing of it self, yet by the virtue which it receiveth from that person to which it is joined, it is quickening flesh and the bread of life.

Again from this union of two natures into one person, ariseth a kind of speech or phrase peculiar to the Scriptures, called the communication of proprieties when the property of one nature is attributed to the whole person or to the other nature, as when Paul saith, that God shed his blood, that the Lord of glory was crucified. And when Christ saith that he talking with Nicodemus was then in heaven.

The use of the personal union is threefold. First it serves to show the heinousness of our sins, and the greatness of our misery. For it had not been possible to make a satisfaction to God's justice in man's nature for the least offense, unless the same nature had first of all been nearly joined to the godhead of the son; that thereby it might be so far forth supported and sustained that it might overcome the wrath of God. Secondly it sets forth unto us the endless love of God to man. For whereas by reason of Adams fall we were become the vilest of all creatures, except the devil and his angels: by his mystical conjunction, our nature is exalted to such an estate and condition as is far above all creatures even the angels themselves. Thirdly it is as it were the key of all our comfort: for all sound comfort stands in happiness, all happiness is in fellowship with God, all fellowship with God is by Christ, who for this cause being very God, became very man, that he might reconcile man to God, and God to man.

Thus much of the conception of Christ: now follows his birth: whereby in the ordinary time of travel according to the course of nature he was brought forth into the world by the virgin Marie. And it was the will of God, that Christ should not only be conceived, but also borne, and that after the manner of men, that he might be known to be very man indeed. In the birth we may consider four things; the time, the place, the manner, the manifestation of it.

The time was in the last days, toward the end of the 70. weeks of Daniel, which are to be accounted from the ende of the captivity of Babylon, and make in all 490 years: or more plainly 3900 years and more from the beginning of the world, and as Paul saith in the fullness of time. And the Evangelists have noted of purpose the time to have been when Augustus Caesar taxed the Jews and all nations under his dominions; to signify that Christ was borne at the very time foretold by Jacob, when the crown and scepter was taken from Judah: and withal, to show that his kingdom was not of this world. And it was the good pleasure of God that Christ should not be borne either later or sooner, but so many ages from the beginning of the world. And this consideration of the very time it self serves greatly for the confirmation of our faith. For thus may we reason with our selves: If God who in the beginning made a promise to our first parents concerning the seed of the woman, deferred it almost 4000 years, and yet at length accomplished the same to the very full: then no doubt God having promised the resurrection of the dead and life everlasting, will in his good time bring them to pass, though as yet we see them not. And thus by the accomplishment of all things past, should we confirm our hope concerning things to come.

The place was not at Jerusalem nor Nazareth, nor any other city, but only a village of Judah called Bethlehem, that the prophesy of Micah might be fulfilled, Thou Bethlehem Ephratah art little to be among the thousands of Judah, yet out of thee shall he come forth unto me, that shall be the ruler in Israel. And here we may observe a memorable example of God's providence which overruleth the proceedings of cruel tyrants, to the accomplishing of his own will, they themselves for their parts intending nothing less. Augustus not so much as dreaming of the birth of the Messias, gave commandment that every man should go to his own city to be taxed: and hereupon Joseph and Marie take their journey from Nazareth to Bethlehem: which journey God himself appointed and disposed to this ende, that the Messias might be borne in the place which he preordained and foretold by his Prophet.

The manner of Christ's birth was very base and poor: for the place where he was borne was a stable, and the cradle where he lay was a cratch. And he willingly took upon him this poverty for sundry causes. I. That the Scripture might be fulfilled, which saith, that he should be the shame and contempt of the people: and that he shall grow up as a root out of a dry ground and have neither form nor beauty. II. That he might afterward from this base condition be exalted even in his manhood to that rich and glorious estate in which he should manifest himself to be Lord of heaven and earth. III. He was borne in exceeding poverty that he might shame the wise men of this world, who exceedingly esteem of their riches, power, and glory, persuading themselves that without such means no good thing can be done. And yet for all this they cannot so much as reconcile one man to God by all their might & wealth: whereas Christ himself hath done the same both in poverty and weakness; and can enlarge and preserve his kingdom without earthly helps. When he hung upon the cross the soldiers stripped him of his garments: and being naked he brought that to pass which all the Monarchs of the earth in all their royalties could never have performed. And whether Christ lie in the manger between the Ox and the Ass, or in the palace of the King, it matters not in regard of our salvation. IV. He came in this manner that there might be a difference between his first coming in the flesh and his last oomming to judgment. In the first he came only for this ende, not to make any outward alterations in the world, but to change the conscience and to put in execution the work of our spiritual redemption: and therefore he hath reserved the ouerturning of all earthly estates with the manifestation of his own glory to the latter. V. Lastly he was borne in a poor estate that he might procure true riches for us in heaven: and withal, sanctify unto us our poverty upon earth. As Paul saith, Ye know the grace of our Lord Jesus Christ, that he being rich for your sakes became poor, that ye thorough his poverty might be made rich. He was content to lie in the manger that we might rest in heaven.

This serves to teach us to be content to bear any mean condition that the Lord shall send upon us: for this is the very estate of the son of God himself. And if for our cause he did not refuse the basest condition that ever was, why should we murmur at the same: for what is the best of us but miserable sinners, and therefore utterly unworthy either to go or lie upon the bare earth? and though we fare and lie better then our Lord himself, yet such is our daintiness, we are not pleased therewith: whereas he for his part disdained not the manger of the Ox. And if the Lord of heaven and earth coming into the world find so little entertainment or favor, we for our parts being his members, should willingly prepare our selves to take as hard measure at the hands of men.

The last point is the manifestation of Christ's birth that it might be known to the world. Where consider two circumstances, the first, to whom? namely to poor shepherds tending their flocks by night, and not to great or mighty men, lovers of this world, nor to the priests at Jerusalem contemners of God's grace; and that for two causes: one, because the shepherds were the fittest persons to publish the same at Bethlehem: the other, it was God's pleasure to manifest that in the birth of Christ which Paul saith, Not many wise men after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish things of the world to confound the wise. The second is, by whom? by the angels of the Lord appearing in great glory unto the shepherds. For the priests of Jerusalem and the rulers of the Synagogues, to whom this o • fice did belong, held their peace: being blinded in their manifold errors & wicked ways.

The duties to be learned of the birth of Christ are these. First we are admonished hereby to magnify and praise the name of God, saying with Mary, My soul doth magnify the Lord, and my spirit rejoiceth in God my Savior. And with Zechariah, Blessed be the Lord God of Israel for he hath visited and redeemed his people. And with the Angels of heaven, Glory to God in the highest heavens. For in this birth is made manifest the wisdom, the truth, the justice and mercy, and goodness of God towards us, more then ever it was before: yea as Christ God and man, is more excellent then the first Adam created according to God's own image: and as the spiritual life is better then the natural life, and as the eternal and most holy marriage of Christ the husband and his spouse the Church arising as it were out of the blood that trickled out of his side, is more wonderful then the creation of Eve of the rib of Adam: lastly, as it is a far greater matter by death to overcome death, and to turn it into eternal life, then to command that to exist and be which was not before: so is the work of redemption begun in the birth of Christ more unspeakable and admirable then the first creation of man. Hereupon not 6. cherubims as in the vision of Isaiah, not 24. elders as in the Apocalypse, but a great multitude of Angels like armies were heard to praise God at the birth of Christ, and no doubt the like sight was not seen since the beginning of the world. And the Angels by their example put us in mind to consider aright of this benefit, and to praise God for it. But alas, this practice is very rare in this fruitless and barren age of the world; where sin and iniquity abounds, as may be seen by experience; for by an old custom we retain still in the Church the feast of the nativity of Christ, so commonly called: which nevertheless is not spent in praising the name of God who hath sent his son from his own bosom to be our redeemer, but contrariwise in rifling, dicing, carding, masking, mumming, and in all licentious liberty for the most part, as though it were some heathen feast of Ceres or Bacchus.

Secondly, Christ was conceived and borne in bodily manner, that there might be a spiritual conception and birth of him in our hearts, as Paul saith, My little children of whom I travel till Christ he formed in you: and that is, when we are made new creatures by Christ, and perform obedience to our creator. When the people said to Christ that his mother and his brethren sought him, he answered, He that doth the will of God is my brother, my sister, and mother. Therefore let us go with the sheapheards to Bethlehem, and finding our blessed Savior swaddled and lying in the cratch, let us bring him thence and make our own hearts to be his cradle: that we may be able to say that we live not, but Christ lives in us: and let us present unto him our selves, our bodies & souls as the best gold, myrrh, and frankincense that may be: and thus conceiving him by faith, he remaining without change, we shall be changed into him and made bone of his bone and flesh of his flesh. The world, I know, never so much as dreameth of this kind of conception and birth, for as David saith, Men travel with wickedness, conceive mischief, and bring forth a lie. And S. James saith, Men are drawn away by their own concupiscence, which when it hath conceived bringeth forth sin. And these are the ugly and monstrons births of these days. But let us, I pray you, contrariwise wail and mourn for the barrenness of our hearts that do so little conceive the grace of Christ in heart, and bring it forth in action. The mother of Christ undoubtedly was a blessed woman: but if she had not as well conceived Christ in her heart, as she did in her womb, she had not been saved; and no more can we, unless do the same.

The birth of Christ to them that have touched hearts, is the comfort of comforts, and the sweetest balm or confection that ever was. Behold say the Angel to the she • pheards, we bring tidings of great joy that shall be to all people: but wherein stands the joy? they add further, unto you this day is borne in the citi • of David a S • uiour, which is Christ the Lord. And no marvel: for in that birth is manifested the good will of God to man, and by it we have peace, first with God, secondly with our selves in conscience, thirdly with the good Angels of God, fourthly with our enemies: lastly with all the creatures. For this cause the Angels sang, Peace on earth, good will towards men.

In the last place the Creed notes unto us the parent or mother of Christ, the Virgin Mary. And here at the very first it may be demanded, howe he could have either father or mother; because he was figured by Melchizedek who had neither father nor mother. Ans. Melchizedek is said to be without father and mother, not because he had none at all. For according to the ancient and received opinion, it is very likely that he was Sem the son of Noah: but because where he is mentioned under this name of Melchizedek in the 14. chapter of Genes. there is no mention made of Father or Mother: and so Christ in some sort is without father or mother: as he is man he hath no father, as he is God he hath no mother. And whereas Christ is called the son of Joseph, it was not because he was begotten of him, but because Joseph was his reputed father: or, which is more, because he was a legal father, namely according to the Jews laws: in that (as sundry divines think) he was the next of his kin, and therefore to succeed him as his lawful heir.

Mary became the mother of Christ by a kind of calling thereto, which was by an extraordinary message of an angel concerning the conception & birth of Christ in and by her: to which calling and message she condescended, saying, Behold the handmaid of the Lord, be it unto me according to thy word. And hereupon she conceived by the holy ghost. This being so it is more then senseless folly to turn the salutatiō of the angel, Hail freely beloved &c. into a prayer. For it is as much as if we should still call her to become a mother of Christ.

And she must be held to be the mother of whole Christ God and man: & therefore the ancient Church hath called the mother of God: yet not the mother of the godhead.

Furthermore the mother of Christ is described by her quality, a virgin, & and by her name Mary. She was a virgins, first that Christ might be conceived without sin and be a perfect Savior: secondly, that the saying of the prophet Isaiah might be fulfilled, Behold a virgins shall conceive & bear a son: according as it was foretold by God in the first giving of the promise, the seed of the woman, not the seed of the man, shall bruise the serpents head. Now the Jews to elude the most pregnant testimony of the prophet, say, that Alma signifies not a virgin, but a young woman which hath known a man. But this is indeed a forgery. For Isaiah there speaks of an extraordinary work of God above nature, whereas for a woman having known man to conceive, is no wonder. And the word Alma, through the whole bible is taken for a virgin, as by a particular search will appear.

As Ma • ie conceived a virgin, so it may be well thought that she continued a virgins to the ende, though we make it no article of our faith. When Christ was upon the cross, h • e commended his mother to the custody of John; which probably argueth, that she had no child to whose care and keeping she might be comēded. And though Christ be called her first born, yet doth it not follow that she had any child after him: for as that is called last after which there is none, so that is called the first before which there was none. And as for Joseph, when he was espoused to Marie, he was a man of eighty years old.

And here we have occasion to praise the wisdom of God, in the forming of man. The first man Adam was borne of no man; but immediately created of God: the second, that is Eve, is formed not of a woman, but of a man alone: the third & all after, begotten both of womā & man: the fourth, that is, Christ, God and man, not of no man as Adam, not of no woman as Eve; not of man and woman as we: but after a new manner, of a woman without a man he is conceived and borne.

And hereupon our duty is not to despise, but highly to reverence the virgin Marie, as being the mother of the son God, a prophetisse upon earth, a Saint in heaven. And we do willingly condescend to give her honor three ways, first by thanksgiving to God for her, secondly by a reverent estimation of her, thirdly by imitation of her excellent virtues: yet far be it from us to adore her with divine honor, by prayer to cal upon her, as though she knew our hearts, and heard our requests, and to place her in heaven as a queen above the son of God.

The name of the mother of Christ is added, to show that he came of the linage of David, and that therefore he was the true Messias before spoken of. It may be objected, that both Matthew and Luke sets down the genealogy of Joseph, of whom Christ was not. Ans. Matthew sets down indeed in Christ's genealogy, the natural descent of Joseph, the husband of Marie, having Jacob for his natural father: but Luke taking another course, propounds the natural descent of Marie the mother of Christ: and when he saith that Joseph was the son of Eli, he means of a legal son. For sons and daughters in law, are called sons and daughters to their fathers and mothers in law: Mary her self and not Joseph, being the natural daughter of Eli. And whereas Luke doth not plainly say, that Marie was the daughter of Eli, but puts Joseph the son in law in her room, the reason hereof may be, because it was the manner of the Jews to account and continue their genealogies in the male and not in the female sex, the man being the head of the family, and not the woman. And though Ruth, and Rahab, and other women be mentioned by Matthew, yet that is only by the way: for they make no degrees herein. Again it may be further demanded, howe Christ could come of David by Solomon, as Matthew saith, and by Nathan as Luke saith; they twain being two distinct sons of David. Ans. By virtue of the law, whereby the brother was bound to raise up seed to his brother: there was a double descent in use among the Jews, the one was natural, the other legal. Natural, when one man descended of another by generation, as the child from the natural father, Legal, when a man not begotten of another, yet did succeed him in his inheritance; and thus Salathiel is the natural son of Neri, and the legal son of Jeconiah. Now Saint Luke sets down the natural descent of Christ from David by Nathan, and Saint Matthew the other descent, which is legal, by Solomon; whom Christ succeeded in the right of the kingdom, being borne the King of the Jews: none that could possibly be named, having more right to it, then he.

By this descent of Christ we have occasion to consider, that Christ was even in his birth the most excellent and noble man that ever was, descending o • the eternal father as he is the son of God, and as he is man, descending of the Patriarchs, and of the renowned kings of Judah. And this his nobility he conuaies in part to his members, in that he makes them the sons of God, a royal priesthood, and a peculiar people to himself: enriching them also with the revenues of the whole world, and with title and right to the kingdom of glory in heaven, as their inheritance.

And withal, Christ being the lively pattern of true nobility, by his example men of blood are taught not to stand so much on their pedigree, and their ancetours, as though nobility stood in this, that man descends of man: but to labor with all that they may be the sons and daughters of God by regeneration in Christ. This indeed is the ornament of the blood, the best part in the noble man's skutchin, and the finest flower in his garland. And though a man be never so noble or great an estate, yet if he be not a repentant sinner, he is base and vile, and his nobility stinks in the nostrils of god. Christ in his genealogy doth not so much as vouchsafe to name those his ancetours that ruled wickedly; and hereupon Saint Matthew omitteth three kings of Judah, Achaziah, Joash, and Amaziah: whereas nevertheless heinous offenders that repented are mentioned, as Ruth, & Tamar, and Bathshabe.

Thus much of the incarnation of Christ: now followeth the third and last point which is to be considered in the description of Christ, namely, the estate of Christ after his birth, which is twofold, the estate of humiliation, and the estate of exaltation.

The estate of humiliation, is the condition of Christ the Mediator, in which he abased himself even to the death of the cross, that by that means he might perform the office of a priest in making satisfaction to the justice of his father.

This estate agrees to the whole person of Christ according to both natures. For first of all his manhood was abased and humbled, in that it was made subject to the infirmities of man's nature, as also to the miseries and punishments which were due unto man for sin. Secondly, his Godhead was abased; not as it is considered in it self. For so it admits no alteration or change. But in respect of the flesh or manhood assumed; under the which as under a veil, the Godhead lay hid from the first moment of the incarnation to the time of his resurrection, without any great manifestation of his power & majesty therein.

The order of these two estates must be marked. First is the estate of humiliation, and then in the second place follows the estate of exaltatiō. As Christ saith of himself, O fools, & slow of heart to believe, &c. ought not Christ to have suffered these things and to enter into his glory. And here we for our parts must learn a lesson. The same which was true in Christ the head, must be verified in all his members; they must all have their twofold estate: first in this life the estate of humiliation: secondly after this life the estate of glory. And as Christ first entered into the state of his humiliation, and then into glory: so it is with his members, first they must be abased in this life, and secondly exalted in the world to come. He that will reign with Christ and be exalted, must first suffer with him, and be humbled: he that will wear the crown of glory, must wear first a crown of thorns: they that will have all tears wiped from their eyes, must here first in this life shed them. And the children of God before they can sing the song of Moses, and of the servants of God, and of the lamb, must first swim through the sea of burning glass: whereby it is signified, that those which after this life would sing songs of praises to Christ, must in this life be cast into a sea of misery. And if this be true, then we may hear learn, that it is a wretched case for a man in this life to have perpetual ease, rest, and quietness both in body & soul, goods, & good name: for we see by Christ's example, that through adversity we must come to happiness: and if a man would have rest and peace in the life to come, then in this life he must look for trouble, persecution, and sorrow. Indeed in the judgment of the world, they are blessed that always live at rest; but before God they are most miserable, and (as oxen which are made fat in the best pasture) ready for the slaughterhouse every day. Secondly, here is an excellent consolation for those which profess the Gospel of Christ; in the time of trouble and persecution they must rejoice, because the state of humiliation in this life is a sign that they are in the plain and right way to salvation and glory. A man is to take his journey into a far country, and inquiring for the way, it is told him that there are many plain ways; but the straight and right way is by woods, and hills, and mountains, and great dangers: now when he is travailing, and comes into those places, he gathereth certainly that he is in the right way: so the child of God that is going to the kingdom of heaven, though there be many ways to walk in, yet he knows that there is but one right way, which is very straight and narrow, full of trouble, sorrow, and persecution: full of all manner of crosses and afflictions: and when in this life he is persecuted and afflicted for good causes, whether in body or in mind, if he be content to bear his cross, it argueth plainly that he is in the right way unto salvation: for through many afflictions we must enter into the kingdom of heaven.

The humiliation of Christ is first of all set down in the Creed generally, and secondly by his parts or degrees. Generally, in these words, Suffered under Pontius Pilate. Where we must consider two things; the Passion it self, and under whom it was. For the first, that we may the better conceive the passion in his own nature, seven special points must be opened. I. The cause efficient. The principal cause of the passion, as it is the price of our redemption, was the decree and providence of God; as Peter saith expressly that Christ was delivered by the determinate counsel and foreknowledge of God. The impulsive cause that moved God to work our salvation by this means, was nothing in man (for all mankind was shut up under unbelief, and therefore unable to procure the least favor at God's hand) but the will and good pleasure of God within himself. The instruments which the Lord used in this business, were the wicked Jews and Gentiles, and the devil himself; by whom he brought to pass the most admirable work of redemption, even then when they according to their kind did nothing else but practice wickedness and malice against Christ. II. The matter of the passion, is the whole malediction or curse of the Law, containing in it all manner of adversities and miseries both of body and mind. All which may be reduced to three heads, the temptations of Christ, his ignominies and slanders, his manifold sorrows and griefs, especially those which stand in the apprehension of the unsupportable wrath of God. III. The form of the passion, is that excellent and meritorious satisfaction which in suffering Christ made unto his father for man's sin. We do not rightly consider of the passion, if we conceive 〈◊〉 to be a bare and naked suffering of punishment, but withal we must conceive it as a propitiation or a means satisfactory to God's justice. The passion considered as a passion, ministers no comfort: but all our joy and rejoicing stands in this, that by faith we apprehend it as it is a satisfaction or a means of reconciliation for our offenses. In this very point stands the dignity of the passion, whereby it differs from all other sufferings of men whatsoever. Therefore most damnable and wicked is the opinion of the papists, who besides the alone passion of Christ, maintain works of satisfaction, partly of their own, and partly of the Saints departed: which they add to the passion as an appendance thereof. IV. The ende of the passion is, that God might bring to pass a work in which he might more fully manifest his justice and mercy, then he did in the creation, and that is the reconciliation between God and man. And here remember with the passion to join the active obedience of Christ in fulfilling the law: for Christ in suffering obeyed, and in obeying suffered. And they must be jointly conceived together for this cause. In reconciliation with God, two things are required: the removing of sin in regard of the guilt, of the fault, and the punishment, and the conferring or giving of righteousness. Now the passion of Christ considered apart from his legal obedience, only takes away the guilt and punishment, frees man from death; and makes him of a sinner to be no sinner: and that he may be fully reconciled to God, and accepted as righteous to life everlasting, the legal obedience of Christ must also be imputed. And therefore in the Scriptures, where all our redemption is ascribed to the death and passion of Christ, this very obedience which stands in the perfect love of God and man must be included and not excluded. V. The time of the passion was from the very birth of Christ to his resurrection: yet so, as the beginnings only of his sufferings were in the course of his life, and the accomplishment thereof to the very full upon the cross. VI. The person that suffered was the son of God himself: concerning whom in this case two questions must be resolved. The first; how can it stand with God's justice • to lay punishment upon the most righteous man that ever was, and that for grievous sinners: considering that tyrants themselves will not do so. Ans. In the passion, Christ must not be considered as a private person: for then it could not stand with equity that he should be plagued and punished for our offenses; but as one in the eternal counsel of God set apart to be a public surety or pledge for us, to suffer and perform those things which we in our persons should have suffered and performed. For this cause God the father is said to give his son unto us, and the son again to give his life for his friends. The • econd question is, how by the short and temporary death of the son of God, any man can possibly be freed from eternal death and damnation, which is due unto him for the least sin. Ans. When we say that the son of God suffered, it must be understood with distinction of the natures of Christ not in respect of the Godhead, but in respect of the assumed manhood: yet nevertheless the passion is to be ascribed to the whole person of Christ God and man: and from the dignity of the person which suffered, ariseth the dignity & excellency of the passion, whereby it is made in value and price, to countervail everlasting damnation. For when as the son of God suffered the curse for a short time, it is more then if all men and angels had suffered the same forever. VII. The difference of the passion of Christ, and the sufferings of Martyrs: and that stands in two things. First Christ's passion was a cursed punishment; the sufferings of the Martyrs are no curses, but either chastisements or trials. Secondly, the passion of Christ is meritorious for us even before god, because he becam our mediator and surety in the covenant of grace, but the sufferings of Martyrs are not of value to merit for us at God's hand: because in suffering they were but private men, and therefore they nothing appertain to us. By this it appears that the Treasury of the Church of Rome, which is as it were a common chest containing the overplus of the merits of saints, mingled with the merits of Christ, kept and disposed by the Pope himself, is nothing else but a senseless dotage of man's brain. And whereas they say that Christ by his death did merit that Saints might merit both for themselves and others, it is as much as if they should say, the son of God became Jesus, to make everyone of us Jesus. And it is a manifest untruth which they say. For the very manhood of Christ considered apart from the Godhead, cannot merit properly: considering whatsoever it is, hath, or doth; it is, hath, and doth the same, wholly and only by grace: whereas therefore Christ meriteth for us, it is by reason he is both God and man in one person. For this cause it is not possible that one mere man should merit for another.

The use of the passion followeth. It is the manner of Friers and Jesuits in the Church of Rome to use the consideration of the passion of Christ, as a means to stir up compassion in themselves, partly towards Christ, who suffered grievous torments, and partly towards the virgin Marie, who for the torments of her deer son was exceedingly troubled: and withal to kindle in their hearts an indignation towards the Jews, that put Christ to death. But indeed this kind of use is mere human, and may in like manner be made by reading of any human history. But the proper and the special use of the passion indeed is this: first of all we must set it before our eyes as a looking glass, in which we may clearly behold the horriblenesse of our sins, that could not be pardoned without the passion of the son of God: and the unspeakable love of Christ, that died for us, and therefore loved his own enemies more then his own self: and lastly our endless peace with God and happiness: in that, considering the person of our redeemer, who suffered the pangs of hell, we may after a sort find our paradise even in the midst of hell.

Secondly, the meditation of Christ's passion serves as a most worthy mean • to begin and to confirm grace, specially when it is mingled with faith; and that two ways. For first, it serves to breed in our hearts a godly sorrow for our sins past, when we do seriously with our selves consider, that our own sins were the cause of all the pains and sorrows &calamities which he suffered in life and death. When any man had sinned under the law, he brought unto the temple or tabernacle some kind of beast for an offering, according as he was prescribed, laying his hand upon the head of it, and afterward slaying it before the Lord. Now by the ceremony of laying on the hand he testified that he for his part had deserved death, and not the beast; and that it being slain and sacrificed, was a • igne unto him of the sacrifice of Christ offered upon the cross for his • inns. And hereby we are taught, that so oft as we remember the passion of Christ, we should lay our hands as it were upon our own heads, utterly accusing and condemning our selves, evermore keeping this in our hearts, that Christ suffered not for himself, but for our offenses, which were the proper cause of all his woe and misery. And as Christ's passion was grievous and bitter unto him, so should our sins likewise be grievous and bitter unto us: let us always remember this; otherwise we shall never reap any sound benefit by the passion of Christ.

Again, the passion of Christ is a notable means to stir up in our hearts a purpose and a care to reform our selves, and live in holiness and newness of life; on this manner. Hath the son of God so mercifully dealt with me, as to suffer the curse of the whole law for my manifold iniquities, and to deliver me from just and deserved damnation? yea, no doubt, he hath, I am resolved of it: if I should go on in mine old course, I should be the most ungrateful of all creatures to this my loving Savior: I will therefore by his grace return and reform my life. And in this very point of reformation, the passion of Christ is set before us as a most lively pattern and example to follow. For as much (saith S. Peter) as Christ hath suffered for us in the flesh, arm your s • lues likewise with the same mind, which is, that he which hath suffered in the flesh, hath ceased from sin. Where he teacheth, that there must be in us a spiritual passion answerable to the passion of Christ. For as his enemies did lade him with miseries even to the death of the cross; so should we lade our own flesh, that is, the corruption of our natures, with all such means as may subdue and weaken, crucify and kill it. To the doing of this, three things especially are required. First, we must consider that the corruption of our rebebellious natures is like the great and mighty Goliath, and the grace of God which we receive like young and little David: and therefore if we desire that grace should prevail against corruption, we must disarm the strong man, and strip him of all his weapons: which is done, by giving all the members of our bodies to be instruments of the service of God in righteosnesse and holiness. Secondly, we must endeavor to keep in the corruption of nature as it were choking and smothering it in the heart; that by it neither the world nor the devil prevail against us. And this must be done by having a narrow regard unto all the powers and faculties of body and soul, setting a watch before our eyes, ears, lips, and all other parts of the body, that are in any action the instruments of the soul; and above all, as Solomon saith, by countergarding the heart with all diligence. By the outward senses of the body, as through open windows the devil creeps into the heart; and therefore our duty is, to stop all such ways of entrance. Thirdly, when original corruption begins to rebel either in the mind, will, or any of the affections, then must we draw out the sword of the spirit which is the word of God, and encounter with that hydeous giant, laying load upon him by the judgments and threatenings of the law, and as it were beating him down with clubbes, as Paul speaketh. And if it fall out that concupiscence begin to conceive and bring forth any sin, we must cruise it in the head, and dash it against the ground, as a bird in the shell, least it grow up to our utter confusion. These are the duties which we should learn by the passion of Christ. But lamentable are our days, in which all for the most part goes contrary: for commonly men are so far from killing and subduing the rebellion of the natural concupiscence, that all their study and care is, howe they may feed and cherish it, and make it stronger then the mighty Goliath. But let us for our parts be conformable to Christ in his passion, suffering in our flesh as he suffered in body and soul for. And let us daily more and more by the hand of faith apprehend and apply to our hearts and consciences the passion of Christ, that it may as a fretting corasiue eat out the poison of our sinful natures and consume it.

Now followeth the second point concerning the passion of Christ, which is, under whom he suffered, namely under Pontius Pilate. And Christ may be said to suffer under him in two respects. First, because he was then the president of Jury. For a little before the birth of Christ the kingdom of the Jews was taken away by the Roman Emperor, and reduced into a Province, and Pontius Pilate was placed over the Jews, not as king, but as the Roman Emperors deputy. And this circumstance is noted in the history of the Gospel, and here specified in the Creed, to show that the Messias was exhibited in the time foretold by the Prophets. Jacob foretold that Shilo must be borne after the scepter is removed from Judah. Isaiah saith, that the family of Jesse shall be worn as it were to the root before Christ as a branch shall spring out of it. Again, Christ suffered under Pontius Pilate as he was a judge: whereby we are given to understand of a wonder, namely that Christ the son of God, King of heaven and earth, was arraigned at the bar of an earthly judge, and there condemned. For thus much the words in meaning import, that Pontius Pilate sat as judge upon Christ, to examine him, to arraign him, and give sentence against him. Wherefore before we come to speak of the degrees of the passion of Christ, we must needs entreat of his arraignment upon earth. In handling whereof we must generally consider these points. First that when he was arraigned before Pilate he was not as a private man, but as a pledge and surety that stood in the place and stead of us miserable sinners, as the Prophet Isaiah saith, He bare our infirmities, and carried our sorrows: and withal in him was mankind arraigned before God. Secondly, this arraignment was made not privately in a corner, but openly in the public court, and that in a great feast of the Jews, as it were in the hearing of the whole world. Thirdly, though Pilate in citing, examining, and condemning Christ, intended not to work any part of man's redemption, yet was this wholly set down in the counsel and good pleasure of God, in whose room Pilate sat, and whose judgment he exercised.

The general use of Christ's arraignment, is twofold. First, it is a terror to all impenitent sinners: for there is no freedom or protection from the judgment of God, but by the arraignment of Christ: and therefore such as in this life receive him not by faith, must at the ende of this world be brought out to the most terrible bar of the last judgment, there to be arraigned before the King of heaven and earth. And mark the equity hereof. Christ himself could not have been our Savior and redeemer, unless he had been brought out to the bar of an earthly judge, and arraigned as a guilty malefactor: and therefore there is no man upon earth that lives and dies out of Christ, but he must whether he will or no, hold up his hand at the bar of the great judge of all mankind, where he shall see hell underneath him burning red hot, and opening it self wide to swallow him up: and on the right hand of God standing all the Prophets, Apostles, and Saints of God giving judgment against him: on the left hand, the devil and all his angels accusing him; and within him a guilty conscience condemning him. And thus one day shall the arraignment of those persons be, that with full purpose of heart cleave not to Christ: and yet, alas, huge and infinite is the number of those which make more account of transitory and earthly matters, even of their pigges with the Gaderens, then of him and his benefits: and such persons should rather be pitied then despised of us all, considering their estate is such, that every day they are going as traitors pinnioned to their own judgment, that they may go thence to eternal execution.

Secondly, Christ's arraignment is a comfort to the godly. For he was arraigned before Pilate, that all such as truly believe in him, might not be arraigned before God at the day of the last judgment: he was accused before an earthly judge, that they might be cleared and excused before the heavenly judge: lastly he was here condemned on earth, that we might receive the sentence of absolution and be eternally saved in heaven.

The arraignment of Christ hath three parts: his apprehension, his accusation, his condemnation. In the apprehension, we must consider two things: the dealing of Christ, and the dealing of Judas and the Jews. The dealing and proceeding of Christ was this: when he saw that the time of his apprehension and death was near, he solemnly prepared himself thereto. And his example must teach everyone of us, who know not the shortness of our days, every hour to prepare our selves against the day of death, that thē we may be found ready of the Lord. What? shall the Son of God himself make preparation to his own death, and shall not we most miserable sinners do the same, who stand in need of a thousand preparations more then he? wherefore let us continually think with our selves that every present day is the last day of our life, that so we may address our selves to death again the next day.

The first thing which Christ doth in this preparation, is to make • hoice of the place, in which he was to be apprehended, as will appear by conferring the Evangelists together. S. Matthew saith, he went to the place called Gethsemane: S. Luke saith, he went to the mount of Olives as he was accustomed. And that we might not imagine that Christ did this that he might escape and hide himself from the Jews, S. John saith, that Judas which betrayed him knew the place, because oftentimes he resorted thither with his Disciples: whereas if he had feared apprehension he would have rather gone aside to some other secret and unwonted place. This then is the first point to be considered, that Christ knowing the time of his own death to be at hand, doth willingly of his own accord resort to such a place in which his enemies in all likelihood might easily find him, and have fit opportunity to attach him. For if he should have still remained in Jerusalem, the Scribes and Pharisees durst not have enterprised his apprehension, because of the people whom they feared: but out of the city in the garden all occasion of fear is cut off. By this it is manifest, that Christ yielded himself to death willingly, and not of constraint: and unless his sufferings had been voluntary on his part, they could never have been a satisfaction to God's justice for our sins. Here a question offereth it self to be considered, whether a man may lawfully fly in danger and persecution, seeing Christ himself doth not. Answ. When good means of flying and just occasion is offered, it is lawful to fly. When the Jews sought to kill Paul at Damascus, the Disciples took him by night, and put him through the wall, and let him down in a basket to escape their hands. When Moses was called by God to deliver the Israelites, after he had slain the Egyptian, and the fact was known, and Pharaoh sought to kill him for it, he fled to the land of Madian. And our Savior Christ sundry times when he was to be stoned, and otherways hurt by the Jews, withdrew himself from among them. It is lawful then to fly in persecution, these caveats observed. First, if a man find not himself sufficiently strengthened to bear the cross. Secondly, his departure must be agreeable to the general calling of a Christian, serving to the glory of God and the good of his brethren, and the hurt of none. Thirdly, there must be freedom at the least for a time from the bond of a man's particular calling. If he be a Magistrate, he must be freed from ruling: if a Minister, from preaching and teaching, otherways he may not fly. And in this respect Christ, who did withdraw himself at other times, would not fly at this time; because the hour of his suffering was come, wherein he intended most willingly to submit himself to the good pleasure and will of his father.

The second part of the preparation, is the prayer which Christ made unto his father in the garden. And herein his example doth teach us earnestly to pray unto God against the danger of imminent death, and the temptations which are to come. And if Christ, who was without sin, and had the spirit above measure had need to pray, then much more have we need to be watchful in all kind of prayers, who are laden with the burden of sin, and compassed about with manifold impediments and dangerous enemies.

In this prayer sundry points worthy our marking are to be considered. The first, who prayed? Answ. Christ the Son of God: but still we must remember the distinction of natures & of their operations in one and the same Christ; he prayeth not in his Godhead, but according to his manhood. The second is, for whom he prayeth. Ans. Some have thought that this and all other his prayers were made for his mystical body the Church; but the truth is, he now prays for himself, yet not as he was God, for the Godhead feels no want: but as he was a man abased in the form of a servant; and that for two causes. First, in that he was a man, he was a creature, and in that respect was to perform homage to God the creator. Secondly, as he was man, he put on the infirmities of our nature, and thereupon prayed that he might have strength and power in his manhood to support him in bearing the whole brunt of the passion to come.

The third point is, to whom he prayed? Answ. To the father: neither must this trouble us, as though Christ in praying to the father, should pray to himself, because he is one and the same God with him. For though in essence they admit no distinction, yet in person or in the proper manner of subsisting they do. The Father is one person, the Son another: therefore as the father saying from heaven, This is my well-beloved Son, spake not to himself, but to the Son: so again the Son when he prayeth, he prays not to himself, but to the Father.

The fourth point, what was the particular cause of his prayer. Ans. His agony in which his soul was heavy unto death; not because he feared bodily death, but because the malediction of the law, even the very heat of the fury and indignation of God was poured forth upon him, wherewith he was affected and troubled, as if it had been defiled with the sins of the whole world. And this appears, first by the words whereby the Evangelists express the agony of Christ, which signify exceeding great sorrow and grief: secondly, by his doleful complaint to his Disciples in the garden, My soul is heavy unto the death: thirdly, by his fervent prayer thrice repeated, full of doleful passions: fourthly, by the coming of an Angel to comfort him: fifthly, by his bloody sweat, the like whereof was never heard. And herein lies the difference between Christ's agony, and the death of Martyrs: he put on the guilt of all our sins, they in death are freed from the same: he was left to himself void of comfort, they in the midst of their afflictions feel the unspeakable comfort of the holy Ghost: and therefore we need not marvel why Christ should pray against death, which nevertheless his members have received and borne most joyfully. Again, this most bitter agony of Christ is the ground of all our rejoicing, and the cause why Paul bids all the faithful in the person of the Philippians, to rejoice always in the Lord, and again to rejoice. And here we are further taught, that when we are plunged into a sea of most grievous afflictions, and overwhelmed with the gulfs of most dreadful temptations, even then, then I say, we should not be discouraged, but lift up our hearts by fervent prayer to God. Thus did Christ when in the garden he was about to drink the cup of the wrath of God, and to suck up the very dregs of it: and David saith, that out of the deeps he called of the name of the Lord and was heard.

The fifth point, what is the matter and form of this prayer. Answ. Christ prays to be delivered from the death and passion which was to come, saying on this manner, Father, let this cup pass from me: yet with two clauses added thereto, If it be possible, and, Not my will, but thy will be done. But it may be demanded, how it could be that Christ knowing that it was his Fathers will and counsel that he should suffer death for man, and also coming into the world for that ende, should make such a request to his Father without sin. Answ. The request proceeds only of a weakness or infirmity in Christ's manhood without sin, which appeareth thus. We must still consider that when he made this prayer to his father, the whole wrath of God and the very dolours and pangs of hell seized upon him: whereby the senses and powers of his mind were astonished, and wholly bent to relieve nature in this agony. For as when the heart is smitten with grief, all the blood in the body flows thither to comfort it: so when Christ was in this astonishment, the understanding and memory, and all the parts of his human nature (as it were for a time suspending their own proper actions) concurred to sustain and support the spirit and life of Christ, as much as possibly might be. Now Christ being in the midst of this perplexed estate, prayeth on this manner, Father, if it be possible let this cup pass. And these words proceed not from any sin or disobedience to his Fathers will, but only from a mere perturbation of mind, caused only by an outward means, namely the apprehension of God's anger; which neither blinded his understanding nor took away his memory so as he forgot his fathers will, but only stopped and stayed the act of reasoning and remembering for a little time: even as in the most perfect clock that is the motion may be stayed by the air, or by man's hand, or by some outward cause without any defect or breach, made in any part of it. It may be objected that Christ's will is flat contrary to the will of his father. Ans. Christ's will as he is man and the will of his father in this agony, were not contrary, but only diverse, and that without any contradiction or contrariety. Now a man may will a diverse thing from that which God willeth, and that without sin. Paul desired to preach the word of God in Asia and Bithynia, but he was hindered by the spirit. For all this, there is no contrariety between Paul and the spirit of God; but in the show of discord great consent. For that which Paul willeth well, the spirit of God willeth not, by a better will: though the reason hereof be secret, and the reason of Paul's will manifest. Again the minister in charity reputing the whole congregation to be elect, in holy manner seeketh and willeth the salvation of everyone, which nevertheless the Lord in his eternal counsel willeth not. Now between both these wills there may be and is a difference without contrariety. For one good thing as it is good may differ from another; but it cannot be contrary unto it. It may further be alleged, that in this prayer there seems to be a combat and fight in the mind, will, and affections of Christ, and therefore sin. Ans. There are three kind of combats: the one between reason and appetite, and this fight is always sinful, and was not in Christ: the second is between the flesh and the spirit, and this may be in God's child who is but in part regenerate; but it did not befall Christ who was perfectly holy. The third is a combat of diverse desires, upon sundry respects drawing a man to and fro. This may be in man's nature without fault: and was in Christ, in whom the desire of doing his Fathers will striving and struggling with another desire; whereby nature seeks to preserve it self, caused him to pray in this manner.

The sixth point is, in what manner Christ prayed. Answ. He prayed to his Father partly kneeling, partly lying on his face, and that with strong cries and tears, sweating water and blood: and all this he did for our sins. Here then behold the agony of Christ as a clear crystal, in which we may fully see the exceeding greatness of our sins, as also the hardness of our hearts. We go vaunting with our heads to heaven as though it were nothing to sin against God, whereas the horror of the wrath of God for our rebellions, brought down even the son of God himself, and laid him groveling upon the earth. And we cannot so much almost as shed one tear for our iniquities, whereas he sweates blood for us. Oh let us therefore learn to abase our selves, and to carry about us contrite and bleeding hearts, and be confounded in our selves for our sins past.

The last point is the event of the prayer, which is to be heard, as the author of the Hebrews saith, Christ Jesus in the days of the flesh, did offer up unto his father prayers, and supplications, with strong cries and tears, unto him that was able to save him: and was also heard in that thing which he feared. But some will say, how was Christ heard, seeing he suffered death and bare the pangs of hell, and the full wrath of God? if he had been heard he should have been delivered from all this. Answ. We must know that God hears our prayers two ways: I. when he directly grants our request. II. when knowing what is good for us, he gives not us our requests directly, but a thing answerable thereunto. And thus was Christ heard: for he was not delivered from suffering; but yet he had strength and power given him, whereby his manhood was made able to bear the brunt of God's wrath. And in the same manner God heareth the prayers of his servants upon earth. Paul prayed to be delivered from the angel Satan that buffeted him: but the Lord answered that it should not so be, because his grace whereby he was enabled to resist his temptation was sufficient: and Paul finding the fruit of his prayers on this manner, protests hereupon that he will rejoice in his infirmities. Others pray for temporal blessings, as health, life, liberty, &c. which notwithstanding God holds back, and gives instead thereof spiritual graces, patience, faith, contentation of mind. Augustine saith, God hears not our prayers always according to our wills and desires, but according as the things asked shall be for our salvation. He is like the Physician, who goes on to launch the wound and hears not the patient though he cry never so, till the cure be ended.

Now followeth the second thing to be considered in Christ's apprehension, namely the dealing of the Jews: wherein we must consider four things: I. how they consult together concerning Christ's apprehension. II. how they came to the place and met him. III. how they laid hands on him. IIII. how they bound him and took him away. For the first: before they enterprised this matter, they did wisely and warily lay their heads together, to consult of the time and place: and also of the manner of apprehending him. So Saint Matthew saith, There assembled together the chief Priests, and the Scribes, and the El • ers of the people into the hall of the chief Priest called Caiaphas: and consulted how they might take Jesus by subtlety. Whence we learn two good instructions: first, the Jews having a quarrel against Christ, could never be at • est till they had his blood: and therefore they consult how they might take him: but God did so order the matter, and dis •• ose of their purposes and consultations, that even thereby he did confound them and their whole nation. • or by reason of this heinous sin against Christ, came the just wrath of God upon them, and so remaineth unto this day. Whereby we see, that the Lord will overthrow such in their own wisdom, that will be wise without the direction of God's word, and against Christ. And thus it was with Achi • ophel, who for wisdom was as the oracle of God: yet because he rebelled against the Lord's anointed, God confounded him in his own wisdom. For when his counsel which he gave against David was not followed, he thought hims ••• e despised as the text saith, and saddled his asse, and arose and went home into his 〈◊〉 and put his household in order and hanged himself: & in this action he shown himself more senseless then a brute beast. And in our days the Leaguers that have bound themselves by oath to root out the Church of God; by his most wonderful providence turn their swords against themselves and destroy each other. Therefore if we would be wise, we must learn to be wise in Christ: for else our counsel will be our own confusion. Secondly, hence we learn, that if any shall live in stubbernnesse and rebellion against Christ, t •• Lord will so carry and order those men, or that people, that in the 〈…〉 shall be the very causes of their own perdition. This we see most p ••• n •• y in the example of these Jews: for they evermore enuyed Ch •• st, and now they go on to take counsel against him; but God so disposed thereof, that even by this means they brought destruction upon themselves and their country. This must teach thee to take heed how thou livest in thy sins: for if thou do so, the Lord hath many ways to work thy confusion: as, thy conscience to condemn thee; thy friends to forsake thee; the devil & his angels to torment & molest thee; and his creatures to annoy thee. Yea, the Lord can leave all these, and m • ke thine own self to be the direct means of working thine own confusion, both in body and soul eternally: & that even then, wh • thou art most wary and wise in thine own behalf: and this is the reward of all those that walk on in their evil ways without any true conversion.

Having consulted, in the next place they come to the garden, where Christ was to be apprehended. And here we are to consider who they were that 〈◊〉 , •• mely, the Scribes, and Pharisees, the high priests, and their servants; a •• nd of s •• ldiers, & the servants of Pontius Pilate, & the Elders of the Jews: a •• • hich came with one consent to the place where Christ was, that they might 〈◊〉 him. Where we learn a good lesson; that all sorts of wicked men disagreeing among themselves, can agree against Christ. The Scribes and Pharisee • • ere two contrary sects, and at discord one with another in matters of re •• gio •• and Judas was one of Christ's disciples: the Elders differed from thē all: 〈◊〉 soldiers were Gentiles: all these were at variance among themselves, and could not one brook another. So also we read that Herod and Pontius Pilate were not friends: but at the same time when Christ was apprehended, Pilate sent him to Herod, and they were made friends. Now as these wicked men did all conspire against Christ; so do the wicked ones of this world in all countries and kingdoms band themselves against the Church of Christ at this day. And howsoever such be at discord among themselves, yet they do all join hand in hand to persecute Christ in his members. And the reason is plain; because Christ and his religion is as flat opposite to the corrupt disposition of all men, as light is to darkness.

Again, whereas we see so many sorts of men so amiably consenting to take Christ: we may note how all men naturally do hate and abhor him, and his religion. And look as then it was with Christ, so hath it been with all his members, and will be to the ende of the world. They are accounted as the offscouring of the world, men not worthy to live on the face of the earth: as Christ told his Disciples, saying, Ye shall be hated of all nations for my names sake.

Let us also mark how all these came furnished to apprehend Christ: the text saith, they came with clubs and staves as unto a thief. All the whole nation of the Jews knew right well that Christ was no man of violence, but meek and lowly: and yet they came armed to apprehend him; as though he had been some mighty potentate that would not have been apprehended, but have resisted them. Where we see the property of an evil conscience, which is to fear where there is no cause at all. This causeth some to be afraid of their own shadows: and if they see but a worm peep out of the ground, they are at their wits ende: and as Solomon saith, The wicked flee when none pursueth them.

After that they are now come to Christ, we are to consider two things in their meeting: I. Christ's communication with them. II. The treason of Judas. Concerning their conference, it is said, Jesus knowing all things that should come unto him, went forth, and said unto them, Whome seek ye? they answered him; Jesus of Nazareth: Jesus answered, I am he. Now so soon as he had said, I am he, the stoutest of them fell to the ground, as being astonished at the majesty of his word. Where note, that the word of God is a word of power. The same power was in his word when he raised up Lazarus: for when he had lien in the grave, and had entered into some degrees of corruption, he did no more, but said, Lazarus come forth ; and he that was dead came forth. And hence we may also mark what a wonderful might and power is in the word preached: for it is the very word of Christ, and therefore being preached by his ministers lawfully called by him thereunto; hath the same power & force in it which Christ himself shown when he spake on earth. It is the savor of life unto life to save those that hear it: or the savor of death unto death. It is like to a vapor or perfume in the air, which in some men's nostrils is savory and pleasant, and doth revive them: and others again it striketh dead. And therefore everyone that either now, or heretofore hath heard this word preached, shall find it to be unto them either a word of power to save their souls, or through their corruption the ministry of death and condemnation. Again, if a word spoken by Christ, being in a base or low estate, be able to overthrow his enemies, then at the last day when he shall come in his glory, and power, and majesty to judge both the quick and the dead; what power shall his words have, Go you cursed of my father into everlasting fire which was prepared for the devil and his angels? The consideration of this, that the word of Christ shall even be as powerful at that day, must be a motive to everyone of us to cause us to come unto him: and while we have time in these days of grace and mercy to seek to be reconciled unto him for all our sins, least at the last day we hear that dreadful voice of Christ sounding against us, Go ye cursed into everlasting fire, &c.

And thus much for the communication. Now followeth Judas his treason: wherein we are to observe these things. I. the qualities and conditions of the man that did the treason. He was by calling a disciple chosen to be an Apostle, which is the chiefest in Ecclesiall callings: and among the disciples he was in some account; because he was as it were a steward in Christ's family, and bare the bag: but yet he was a traitor, and did more against Christ then all the Jews did. For he brought them to the place where they might apprehend him: and when they were come did point him out unto them, and delivered him into their hands: nay he gave them a sign and token, saying, Whome I kiss, he it is: take him and lead him away warily. Here we see the cause why Christ called Judas a Devil: for he said. Have I not chosen you twelve, and one of you is a devil. He became to be a devil and a traitor by nourishing a wicked and a covetous heart. And hear we are taught that the ministers of the word, if they make no conscience of sin, by the just judgment of God do prove devils incarnate: this example of Judas doth manifest the same: and the reason is plain, for the more knowledge a man hath, the more wicked he is if he want grace. They are like in this case unto a man that hath meat and drink enough, but no stomach to digest meat: whereby the more he eateth, the more it turneth to his hurt. This I speak not to deface the callings of ministers; but that those which preach God's word, should not do it with impenitent hearts, living in their own sins. For it is a fearful thing for a man to speak unto the people of the pardon of their sin, and yet himself not to apprehend the same by faith. A lump of wax if you keep it from heat, or from the fire it keeps his own form still, but if it be held to the fire, it melts and runs abroad: so ministers who by reason of their callings come near God, if they be lumps of iniquity and live in their sins, they shall find that the corruptions of their hearts will melt abroad as wax at the fire. And therefore everyone that is designed to this calling, must first purge himself of his own sins, or else God's judgments shall fall upon him, as they did on Judas that betrayed Christ.

Secondly, let us consider what moved Judas to betray his master: namely, the desire of wealth and gain: and this covetousness, which is an insatiable desire of money, is the root of all sin: not that all sins came of it, but because where it is, there all other sins are preserved, & do get strength. The desire of thirty pieces of silver caused Judas to make an agreement with the Jews to betray his master. Some man will happily say that this practice of Judas was very strange, and that no man now living would do the like for any money. Ans. Judas is dead indeed, but his practice is yet alive: for in the high and weighty calling of the ministry, he that hath charge of souls, and either cannot teach and feed his flock, or else will not though he betray not Christ in his own person, yet he betrays the members of Christ unto the devil. If a nour • e should take a man's child to bring up, and yet seldom or never give it milk; in so much that the child pineth away for very hunger: is not she the very cause of the death of it? yes verily. And so it is with him that taketh upon him the charge of God's people, and never feeds them with the milk of gods word, or else so seldom that their souls do famish: he is the murderer of them, and hath betrayed them into the hands of their enemy: and shall be condemned for them as a traitor unto God unless he repent. Besides, those that live by traffic in buying and selling, make gain by lying, swearing, and breaking the Lord's Sabbath: & they are also very Judases: for they choppe away their souls with the devil for a little gain. And more lamentable is their case, because it is hard to find one of an hundred in the world that makes conscience of a lie, or of any bad dealing; if any gain at all may come thereby. Men use to cry out on Judas for betraying Christ: and they do well; yet they themselves for a little worldly pelf betray their own souls. If such would not be counted Judases, they must leave off to sin & keep a good conscience in gods worship, & the works of their callings.

Thirdly, let us consider what course Judas took in betraying Christ: he was very submiss, saying, Hail, Master, and kissed him. Why did he so? Herein he played the most palpable hypocrite: for having gotten a piece of money, he thought that neither Christ, nor any of his fellow disciples should have known of it (though Christ knew it well enough) and therefore he comes in this manner to him, thinking that Christ would have conveyed himself from amongst them all at the very pinch, as he had done sometimes before. And this practice also of Judas is common in the world: Judas an enemy unto Christ's speaks him fair, and salutes him, and so do most of our secure and drowsy protestants in England: they salute Christ, both by hearing his word and receiving his sacraments: and as the Prophet saith, they honor God with their lips, but their hearts are far frō him. We may see daily experience of this: every man will say, Lord, Lord, but in their lives and conversations, few there be that deny him not, both in the duties which they owe unto God, as also in duties towards their brethren. Many come to hear God's word because they are compelled by the magistrates laws: but when they are come, they worship not God in their hearts: which is plainly seen by the breach of God's holy sabbath in every place: and that they make more account of a mess of pottage with Esau, then of their birth-right: and of thirty pieces of silver, then of Christ himself.

The third point to be handled in Christ's apprehension is, that they lay hold on him: wherein we must consider two things. I. the resistance made by Christ's disciples. II. their flight. For the first, Christ's disciples resisted, and specially Peter drawing his sword, stroke one of the high priests servants, and cut off his ear. This fact our Savior Christ reproves: and that for these causes. I. because his disciples were private men: and they that came to apprehend him were magistrates. Secondly, he was to work the work of man's redemption: now Peter by this fact did what he could to hinder him. And from this practice of Peter we may learn, that nothing in the world is so hard to a man as to take up his cross and follow Christ. One would think it should be a hard matter for him to encounter with enemies, especially they being stronger then he: but Peter stoutly resisting makes nothing of it: whereas a little before when Christ told him and the rest concerning his passion, they were so heavy with grief that they could not hold up their heads: so hard a thing it is to bear the cross; and for this very cause afterward when Christ reproved him for striking, both he and all the rest of the disciples fled away. Secondly, Peter in all man's reason was to be commended, because he strake in the defense of his master: but Christ reproves him for it. Whence we learn, that if a man be zealous for Christ; he must be zealous within the compass of his calling: and not be zealous first, and then look for a calling, but first look for a calling, and then be zealous. Which thing if Peter had marked he had not dealt so rashly; for being without the compass of his calling he could not but do amiss. Here it may be demanded, whether Christ and his religion may not be maintained by the sword? I answer, that the magistrate, which is the vicegerent of the Lord, is the keeper of both tables: and therefore is to maintain religion with the sword: and so may put to death Atheists, which hold there is no God, of which sort there are many in these days: and heretics, which maliciously maintain, and hold anything that overthrows the foundation of religion in the Churches whereof they were members. But some object, that in the parable of the field, the servants are commanded not to pluck up the tares from the wheat, but to suffer both to grow till harvest: and that therefore there must be no separation of heretics, and true Christians before the last day of judgment. Ans. The scope of that place is not to forbid the execution of heretics; but it speaks only of the final separation which must be in the ende of the world. For there the master of the family doth signify God himself, and the field, the Church militant spread over the face of the whole earth: and by tares is meant not only heretics; but also all those that are forth of the church: the servants are God's holy angels, and the harvest is the last judgment. Here further it may be demanded, who may use the sword? Ans. All m • n may use the sword to strike and to kill, into whose hands God putteth the sword. Now God putteth it into the hand first and principally of the public magistrate, who when just occasion serves may draw it out. And again it is put into a private man's hand sometime. A private man when he is assailed of his enemy may take the sword in way of his own defense, and may kill his enemy therewith (if there be no other help) not doing it upon malice, but because he can no otherwise escape, and save his own life: and so for want of a magistrate, he is a magistrate unto himself.

In the • light of the disciples we may consider two things: the time, and the quality of the persons. The time was at the apprehension of our Lord & Savior. And this came to pass not without the special providence of God: that it might be known, that Christ had no helper or fellow in the accomplishment of the work of our redemption: & that, whereas we for our sins deserved to be forsaken of all creatures, he being our pledge and surety might be forsaken for us. As for the quality of the persons that fly, they were the chosen disciples of Christ, such as had believed in him, confessed him, and preached in his name. And this serveth to teach us that God will otherwhiles forsake his own children and servants and leave them to themselves in some part, that they may feel their wants and miseries, & their weakness in themselves, and by that means be humbled thoroughly, and be touched with an hungering desire after Christ. As a mother sets down her child and hides her self, suffering it to cry, fall, and break the face, not becanse she hates it, but that she may teach it to depend upon her, and love her: so god giveth grace to his children, & yet again sometime he doth in part withdraw it from them, & then they fail in their duties sundry ways: and this he doth to make them ashamed of themselves, and to cause them to put all their confidence out of themselves in the merits of Christ.

The fourth thing to be considered in Christ's apprehension, is their binding of him. In which action of theirs we are to observe first of all the circumstance of time, when this binding was. When our Savior Christ had said unto them, I am he, they being astonished fell to the ground: and with all, when Peter had smitten off Malchus ear with his sword, Christ healed the same miraculously. Yet after all this, though they had seen his wonderful power both in word and deed, they proceed in malice against him; and lay hands on him, and bind him as a malefactor. In this we note what a fearful sin hardness of heart is: the danger whereof appeareth in this, that if a man be overtaken with it, there is nothing that can stay or daunt him in his wicked proceedings: no not the powerful words and deeds of Christ himself. And indeed among God's judgments there is none more fearful then this: and yet (how fearful soever it be) it is a rise sin amongst us in these our days. For it is very evident by common experience, that the more men are taught the doctrine of the law, and of the Gospel, the more hard and senseless are their hearts: like unto the stithie; which, the more it is beaten upon with iron hammer, the harder it is. And again, it is hard to find men that sorrow for their sins, and feel the want of Christ: which argueth the exceeding deadness of spirit • And let us be resolved that it is a most terrible judgment of God, the rather to be feared, because it is like a pleasant sleep, into which when a man is fallen, he feels neither pain nor grief. And therefore we for our parts must look unto it with fear and trembling, least it take such hold of us, that we be past all hope of recovery.

Furthermore, this binding of Christ was prefigured unto us in the sacrifices of the old testament: for the beast that was to be sacrificed, was tied with cords & bound, and so brought to the altar. And whereas Christ was bound, we must not consider him in his own person; but as he standing in our room and stead bears the person of all sinners: and therefore whereas he is thus taken captive by his enemies, to be brought before a mortal judge, there to be arraigned for us: hence we learn two good instructions. First here is a comfort to all the people of god: Christ was bound by his enemies, that they might be unloosed from the bondage of Satan, sin, & their own corruptions (under which they lie bound by nature) and might have free liberty in and by him. Secondly all impenitent sinners are taught hereby to reform and amend their hearts & lives. For what exceeding madness is, that they by Christ's bonds being set at liberty, will yet live and die in their sins, and take pleasure to lie bound hand and foot under the power of sin and Satan. And indeed this showeth unto us the fearful and dangerous estate of all those that go on still in their sins. For what can they say for themselves at the day of judgment, when as now they have freedom offered and will not accept of it?

Thus much of Christ's apprehension: Now followeth the inditement. For they proceed against him judicially, after the custom of the Jews Christ's inditement was twofold. One before Caiaphas the high priest in the great counsel as Jerusalem; the second before the civil Judge Pontius Pilate, as is plainly set forth by all the Evangelists. And Christ's arraignment before Caiaphas was a preparation to the second before Pontius Pilate, that the Jews might thoroughly proceed against him. In the first we are to consider these points: I. the time in which Christ was indicted. II. the end of his inditement. III. the whole tenor and proceeding thereof. For the first: Christ was indicted early in the morning at the break of the day: for he was apprehended in the night, and with all hast brought into Caiaphas hall, where they kept him all might: and at the break of the day Caiaphas the high priest, and the Elders with the Scribes and Pharisees, held a solemn council against him: and there they received accusations and condemned him before morning, at which time they sent him to the common hall, as Saint Matthew saith, When the morning was come, all the chief Priests and Elders of the people took counsel against Jesus to put him to death: and led him away bound, and delivered him to Pontius Pilate. In which action of theirs we are to mark two points. First the diligence of ungodly men and the quickness of their nature to practice sin and wickedness: as it was said of the old Jews, their feet run to evil, and they make hast to shed blood. When the Israelites would sacrifice to the golden calf which they had made; it is said, they rose up early in the morning. Hence it appears, that if God leave us to our selves, we are as ready to practice any mischief as the fire is to burn without delay and that with much violence. Now the consideration of this must move everyone of us to take heed of all occasions and provocations to sin whatsoever they be, that the corruption of our nature break not forth any way. Secondly, in the circumstance of time of this council, we may mark the rashness of this solemn assembly in judicial proceedings: whereas they examine him both of his doctrine, and also of his disciples, omitting such circumstances as should have been used; as the serious examining of witnesses, and the weighing of his contrary answers: for he is taken and brought before the Judge and condemned on a sudden. Now as this was the practice of this council, so on the contrary the common complaint of these times is of the slow dispatch of matters in law, & of the long delay: in so much that some be almost undone before their suits be ended; whereas judicial proceedings were ordained by God, not for men's undoing, but for the maintaining of the common peace, and liberty, and wealth. And therefore justice ought to be dispatched with such speed, as men thereby might be furthered, and not hindered.

The end of Christ's inditement was directly to kill him, and to put him to death. Here is no indifferent proceeding to be looked for, but plotting on every h • nd for the very blood of Christ. Where note, that in the hearts of all wicked men, there is an engrafted hatred of Christ, and as it were bred in the bone: and the same affection the world carrieth to the members of Christ. This hatred is manifested in the first giving of the promise, I will put enmity between thee and the woman, between thy seed and her seed. It appears in the hatred that Cain bare to his brother Abel, Ishmael towards Isaac, Esau towards Jacob: and the Gentiles that were without the covenant, towards the Church of God at all times. And to come near to our selves, this engrafted hatred that is in the heart of the wicked against Christ and his members, is as plentiful, and as evident as ever it was, even in these our days. For among all men none are more maligned and hated then those that profess Christ: and for none other cause, but because they profess Christ. And hereupon the very profession of religion is laden with nicknames and reproachful terms by all sorts of men.

And thus much of the ende and intent of their counsel. The proceeding in judgment stands in these points. I. they examine Christ. II. they bring witnesses against him. III. they adjure him to tell thē who he is: of these in order. First, they examine our Savior Christ of his doctrine suspecting him to be a false prophet: secondly, of his disciples, as suspecting him seditiously to raise up a new sect unto himself, to make a faction amongst the Jews. Now to this examination let us mark Christ's answer, in which he saith nothing at all concerning his disciples: whereas notwithstanding he might have said, that one of them betrayed him, another denied him, and the rest fled away: whereby we note, that it is not our duty at all times, and in all places, to speak of the faults and wants that we know by others. Secondly, the answer which he makes is only concerning his doctrine: whereby the ministers of God and all men else are taught, that being called before their enemies, to give reason of their doctrine: they are (as Saint Peter saith) to be always ready to give an account of the hope that is in them. And further we are to consider the wisdom that Christ useth in answering; for he saith nothing of his doctrine in particular, but said, I speak openly to the world, I ever taught in the Synagogue, and in the temple whither the Jews resorted: in secret have I taught nothing: ask them therefore what I said which heard me: Behold they can tell you what I said. Now the reason why he answered thus sparingly in general terms is; because their examination served only to entangle him: and out of his words to gather matter of accusation. After whose example we may learn, that being called to make answer of our faith and doctrine before our enemies, we are to do it so, as thereby we do not entangle our selves; nor give any advantage unto our enemies: and hereof we have a notable example in the Apostle Paul, Act. 23. 6. Again in the words of Christ's answer we must observe two things. First, that the place where Christ taught was public. Now hence it may be demanmanded, whether ministers may handle the word of God privately or no? Ans. The state of God's Church is twofold: peaceable or troublesome. In the time of peace ministers must preach the word publicly: but in time of persecution, for the safe •• and preservation of the Church of God, they may with good warrant pr •• h privately: and indeed at such times the assemblies of the church make private places public. And hence we learn, that in time of peace, all those that are called to the office of the ministry, must (if it be possible) spend their labor publicly, so as they may do most good. Secondly whereas Christ saith, he preached in their synagogues and temple, which at that time were places full of disorder; in so much as he called the temple a den of thieves: and the Scribes and Pharisees had corrupted the doctrine of the Law, transgressing the commandments of God in their own traditions: and they taught justification by the works of the law, as Paul saith, they being ignorant of the righteousness of God, and going about to stablish their own righteousness which is by works, and not submitted themselves to the righteousness of God. Besides all this, they were loose and wicked men in their lives and conversations: and therefore Christ commanded the people that they should observe, and do whatsoever the Scribes and Pharisees bid them, sitting in Moses chair: but after their works they must not do; because they say and do not. Now although these corruptions and deformities were in the Jewish Church, yet our Savior Christ made no separation from it, but came and preached both in their temple and synagogues, where these seducers and false teachers were. And hence we gather, that the practice of all those men in our Church which separate themselves from all assemblies for the wants thereof, holding that our Church is no Church, that the grace which is wrought by the preaching of the word among us is nothing else but a sathanicall illusion ; that our Sacraments are no Sacraments, I say, this their practice is condemned by our Savior Christ's conversing among the Jews. For if Christ should have followed their opinion, he ought to have fled from amongst the Jews, & not so much as once to have come into the temple, or taught in their Synagogues; but contrariwise he joined himself with them: and therefore we cannot in good conscience disjoin our selves from the Church of England. The second thing to be observed in Christ's answer is, that he refers Caiaphas to the judgment of his hearers, being resolved of the truth of his own doctrine, though sundry of them were his utter enemies. Behold then a good example for all the ministers of God's word to follow; teaching them to deliver God's word so purely and sincerely, that if they be called into question about the same, they may be bold to appeal to the consciences of their hearers although they be wicked mē.

Now after this answer, one of the servants of Caiaphas smites Christ with a rod: in whom the saying is verified, Like master, like servant: that is, if the master be wicked, servants commonly will be wicked also: if the master be an enemy to Christ, his servant will be Christ's enemy also. And this is the cause why there are so many lewd apprentices and servants, because there are so many lewd masters. Many masters complain of servants now adaies; but there is more cause why they should complain of themselves: for usually servants will not become obedient to their masters, till their masters first become obedient unto Christ: therefore let masters learn to obey God, and then their servants will obey them also.

Further, Christ being smitten, makes this answer: If I have evil spoken, bear witness of the evil: but if I have well spoken, why smitest thou me? making complaint of an injury done unto him. Now hereupon scoffing Julian the Apostate saith, Christ keeps not his own laws, but goeth against his own precept; when as he said, If one strike thee on the one cheek, turn to him the other also. But we must know, that in these words Christ's meaning is, that a man must rather suffer a double wrong, then seek a private revenge. And before Christ spake in his own defense, which a man may lawfully do, and not seek any revenge: for it is one thing to defend his own cause, and another to seek revenge.

Now follows the second point in their proceeding, which is, the producing of false witnesses against him; as Saint Matthew saith, The whole Counsel sought false witness against him, and thongh many came yet found they none: for they could not agree together, because they alleged false things against him, which they could not prove. And thus the members of Christ have often such enemies as make no bones shamefully to avouch that against them, which they cannot be able to justify. The ten persecutions which were in the first 300. years after Christ, arose oftentimes of shameless reports that men gave out, which said that Christians lived of man's flesh: and therefore slew their own children: 2. that they lived on raw flesh, 3. that they committed incest one with another in their assemblies: 4. that they worshipped the head of an asse: 5. that they worshipped the Sun and Moon: 6. that they were traitors and sought to undermine the Roman Empire: and lastly, wheresoerver was thunder or earthquakes, seditions or tumults, or any disquietness or trouble, Christians were accused as the authors thereof. Such enemies have they had in all ages: and in these our days the same is practiced, and will be to the worlds ende. Now when the first witnesses could not agree among thenselves, then two other false witnesses came forth, which avouched that Christ said, I will destroy this temple made with hands, & within three days will build another made without hands. Indeed Christ said some such words: for saith he, Destroy this temple and within three days I will build it up again. But he spake this of the temple of his body: whereas they maliciously did interpret him to have spoken of the temple in Jerusalem. And again they change the words, for Christ said, Destroy this temple, &c. but these witnesses affirm he said, I will destroy this temple made with hands, &c. And thus they change both words and meaning: and therefore the Holy Ghost calleth them false witnesses. By this we must be advertised to take heed howe we report men's words: for if we change the meaning, though in part we retain the words, we may soon become slanderers and false witnesses: and as this duty must be performed towards all men, so especially towards the ministers of the Gospel: and the neglect of this duty procureth many slanders to thē in this our Church: whereof indeed the re • orters are the cause, and not the ministers themselves.

Now at this false accusation Christ was silent, so as Caiaphas asked him why he answered nothing. Herein we are to consider many things: I. why Christ was silent. The causes be two: first he was to show himself a pattern of true humility & patience, therefore even then would he be silent whē he was most falsely accused of his adversaries. Secondly he is silent, that standing before the judge to be condemned, the sentence might proceed against him, and he might suffer the death appointed, which was due unto us, and so become our redeemer. And in Christ's example we must note that it is a special duty to know when to speak, and when to be silent. The ordering of the tongue is a rare gift, and few attain unto it. Some will peradventure ask what rule we have to direct us herein? Ans. The general rule for the ordering of the tongne, is the law of God. We are commanded to seek the glory of God in the first table; and in the second the good of our neighbor: when thy speech therefore will serve either for God's glory, or the good of thy neighbor, then thou must speak: if it serve for neither, then be silent. Again, if thy silence be either for God's glory, or the good of thy neighbor, then be silent: if it will not then speak. And because it is hard for a man to know when his speech or silence will serve for these two ends: therefore we must pray unto God that he will teach and direct us herein: as David doth, Set a watch (saith he) O Lord before my mouth, and keep the door of my lips : and again, Open thou my lips, O Lord, and my mouth shall show forth thy praise.

Thus much for the false witnesses produced. Now followeth the third point which is, the adiuring of Christ: for Caiaphas the high priest charged him to tell him whether he were the Christ the son of God or no. To adjure a man, is to charge and command him in the name of God, to declare a truth, not only because God is witness thereof, but also because he is a judge to revenge, if he speak not the truth. Thus Paul adjured the Thessalonians, charging them in the Lord, that his epistle should be read unto all the brethren the Saints. And the like doth Caiaphas to Christ. And he • e is a thing to be wondered at; Caiaphas the high priest adiureth him in the name of God, who is very God, even the Son of God. And this shows what a small account he made of the name of God; for he did it only to get advantage on Christ's words: and so do many now adaies, who for a little profit or gain make a matter of nothing to abuse the name of God a thousand ways.

Christ being thus adjured, though silent before, yet now in reverence to God's majesty • answered and said: first, Thou hast said it: and in Saint Mark, I am he. In this answer, appears the wonderful providence of god. For though Caiaphas take hence the occasion of condemning Christ, yet hath he withal drawn from him a most excellent confession, that he is the Son of God, & our alone Savior. And by this means he proceeds to shut heaven against himself, and to open the same for us.

Thus we have ended the first inditement of Christ before Caiaphas. Now followeth the second, which was before Pontius Pilate, in the common hall at Jerusalem. The history of it is set down at large in all the Evangelists. In this second inditemēt of Christ (that we may refer every matter to his place) we are to observe four things: I the accusation of Christ before Pilate. II. his examination. III. Pilate's policy to save Christ. IV. Pilate's absolving of him; and then the condemnation of Christ in both courts, Ecclesiastical and civil: of these in order. In Christ's accusation, we must consider many points. The first is, who were his accusers, namely the high Priest, the Scribes, and Pharisees, and Elders of the people, and the common people: all these conspired together to accuse him. The cause that moved the Pharisees and Elders of the people hereunto, is noted by Saint Matthew, who saith of envy they delivered him. Envy is nothing but a sadness in a man's heart, at the prosperity of his better. And it reigned in the Scribes and Pharisees, and the occasion was this. Christ had taught most heavenly doctrine, and confirmed the same by most wonderful miracles, and did greatly exceed them all, and was in more account among the people: and for this cause the Scribes and Pharisees & high Priests, repined and grudged at him. Now their example serves to admonish us to take heed of this sin, as being the mother of many mischiefs. And we must rather follow the example of Moses, who when Joshua desired him to forbid Eldad and Medad to prophecy, answered, Enuiest thou for my sake? yea I would to God all the lords people were prophets. And we must be of the same mind with John the Baptist, who hearing by his disciples that the people left him and followed Christ, said, his joy was fulfilled, for Christ must increase, and he must decrease. And so we must be glad and content when we see the prosperity of our neighbors any way. Now the cause why the common people join with them was, because the chief Priests and the Scribes & Elders had persuaded them to a bad conceit of Christ. Hence it appears that it is most requisite for any people, be they never so good, to have good magistrates, & godly rulers to govern them by wise and godly counsel. The necessity hereof was well known to Jethro Moses father in law, though he were a heathen man: for he biddeth Moses to provide among all the people men of courag • fearing God, men dealing truly, hating covetousness, and appoint them to be rulers over the people. Teaching us, that if covetous, malicious, and ungodly men, not fearing God • go before the people, they also shall in all likelihood be carried into the like sins by their example.

The next point concerns the place where they accuse him, which was at the door of the common hall: for having brought him before the counsel at Jerusalem and there condemned him of blasphemy, afterward they bring him into the common hall where Pilate sat judge. Yet did they not enter in, but stayed without at the door, least they should be defiled, and be made unfit to eat the passover. In which practice of theirs, we are to mark an example of most notable both superstition, and most gross hypocrisy. For they make no bones to accuse and arraign a man most just and innocent, and yet are very strict and curious in an outward ceremony. And in like manner they make no conscience to give thirty pieces of silver to betray Christ: but to cast the same into the treasury, they make it a great and heinous offense. And for this cause Christ pronounceth a woe unto the Scribes and Pharisees, calling them hypocrites: for, saith he, you tithe mynt, anyse, and commin, and leave the weighty matters of the law, as judgment, and mercy. And the very same thing we see practiced of the Church of Rome at this day, and of sundry Papists that live amongst us: they will not eat flesh in Lent, or upon any of the Popes fasting days for anything: and yet the same men make no conscience of seeking the blood of the Lord's anointed, and their dread sovereign. And in this we see the most palpable, and most gross hypocrisy of those that be of that Church. But shall we think that our own Church is free from such men? no assuredly: for take a view of the profession that is used among the people of England, and it will appear that they place their whole religion for the most part in the observation of certain ceremonies. The manner of most men is to come to the place of assemblies, where God is worshipped, & there mumble up the Lord's prayer, the commandments, and the belief instead of prayers, which being done, God is well served think they: whereas in the mean season they neglect to learn and practice such things as are taught them for their salvation by the ministers of God's word. At the feast of Easter, every man will be full of devotion and charity, and come to receive the Lord's Supper, as though he were the holiest man in the world; but when the time is past, all generally turn to their old by as again: and all the year after live as they list, making no conscience of lying, slandering, fraud, and deceit in their affairs among men. But we must know that there is no soundness of religion, but gross hypocrisy in all such men: they worship God with their lips, but there is no power of godliness in their hearts.

The third point is, concerning the party to whom they make this accusation against Christ, namely, not to a Jew, but to a Gentile: for having condemned him in their Ecclesiastical court before Caiaphas the high priest, they bring him to Pontius Pilate the deputy of Tiberius Caesar in Judea. Where we must observe the wonderful providence of God, in that not only the Jews, but the Gentiles also had a stroke in the arraignment of Christ, that that might be true which the Apostle saith, God shut up all under sin, that he might have mercy upon all.

The fourth point is, the matter of their accusation: they accuse our Savior Christ of three things: I. that he seduced the people. II. that he forbad to pay tribute to Caesar. III. that he said he was a king. Let us well consider these accusations, especially the two last, because they are flat contrary both to Christ's preaching, and to his practice. For when the people would have made him a King, after he had wrought the miracle of the five loaves & two fishes, the text saith he departed from among them unto a mountain himself alone. Secondly, when tribute was demanded of him for Caesar, though he were the Kings son, and therefore was freed; yet saith he to Peter, least we should offend them go to the sea, and cast in an angle and take the first fish that cometh up, and when thou hast opened his mouth, thou shalt find a piece of twenty pence, that take and give unto them for thee and me. And when he was called to be a judge to devide the inheritance between two brethren, he refused to do it, saying, Who made me a judge between you? Therefore in these two things, they did most falsely accuse him. Whereby we learn, that nothing is so false and untrue, but the slanderer dare lay it to the charge of the innocent: the tongues of the slanderers are sharp swords, and venomous arrows, to wound their enemies: their throats are open sepulchers, the poison of asps is under their lips. If a man speak gracious words, his tongue is touched with the fire of God's spirit: but as S. James saith, the tongue of the wicked is fire, yea a world of wickedness, and it is set on fire with the fire of hell: therefore let this example be a caveat to us all, to teach us to take heed of slandering, for the devil then speaks by us, and kindles our tongues with the fire of hell.

The fifth point is, the manner of their accusation, which is diligently to be marked: for they do not only charge him with a manifest untruth, but they beseech Pilate to put him to death, crying, Crucify him, crucify him: in so much that Pontius Pilate was afraid of them: where we see how these shameless Jews go beyond their compass, and the bounds of all accusers, whose duty is to testi • ie only what they know. Now in the matter of this their accusation, appears their wonderful inconstancy. For a little before when Christ came to Jerusalem riding upon an asse, showing some signs of his kingly authority, they cut down branches from the trees, and strawed them in the way, crying, Hosanna, Blessed is he that cometh in the name of the Lord: but now they sing another song, and instead of Hosanna, they cry, Crucify him, crucify him. And the like inconstancy is to be found in the people of these our times. They use to receive any religion that is offered unto them: for in the days of King Edward the sixth, the people of England received the Gospel of Christ: but shortly after in Queen Mary's time, the same people received the wretched and abhominable doctrine of the church of Rome. And not many years after when it pleased God to bring again the light of his glorious Gospel by our gracious Prince, the same people turned from popery, and embraced the true religion again. And thus with the Jews one while they cry Hosanna to Christ, and receive his Gospel; and shortly after they cry, Crucify him, crucify him, by embracing idolatrous popery. Let us therefore learn in the fear of God, by the fickleness of the Jews • that sing two contrary songs in so short a space, to acknowledge our inconstancy and weakness in the matter of religion: whereby if God leave us 〈…〉 • itle to our selves, we shall straightway forsake Christ, his Gospel, and all.

T ••• •• ch of the accusation. Now followeth Christ's examination before • o ••• us Pilate: for when the Jews had thus falsely accused him, then Pontius Pilate took him and brought him into the common hall, and asked him this question, Art thou the King of the Jews? Now Christ being thus examined, made as Paul also testifieth, a good confession. The sum thereof stands in four heads. The first is, that he confesseth himself to be a King; not such an one as they accused him to be, yet a true King. Whence we may learn diverse instructions: first, that every Christian man in the midst of his misery and affliction, hath one that is most sufficient every way to defend him against all his enemies, the world, the flesh, and the devil. For this King can do whatsoever he will: and therefore when the legion of devils would enter into a herd of swine, they could not without his leave. And when the Centurions daughter was dead, he but spake the word and she arose. And when Lazarus was dead, and had lien in the grave four days, he but said, Lazarus come forth, and he came forth bound hand and foot. Yea even hell and death give place to his word, and nothing can resist his power. And therefore he that is a true member of Christ, needs not to fear any enemies be they never so great or so many. And again, as Christ is able, so is he ready and willing to save and defend all that believe in him. For he it is that gave his life for his subjects, which no King would do, and shed his blood for their redemption: which he would never have done, if he had not desired their salvation. Secondly, whereas Christ is a mighty King, which can do whatsoever he will, let all such among us that have hitherto lived in ignorance, and by reason of ignorance live in their sins, at length begin to come unto him, and do him homage, and with penitent hearts fall down before him: otherwise if they continue in their old rebellions, let them know whatsoever they be, high or low, that he hath a rod of iron in his hand to bruise them in pieces; their souls shall smart for it: as both Pilate, Caiaphas, and the rest of the Jews were with a full cup rewarded for crucifying the Lord of life. And if Christ cannot draw thee in this life from thy crooked ways, be sure at the hour of death he will break thee in pieces like a potters vessel. This must we learn in regard of the first point, that he said plainly, He was a King.

Now follows the second part of his confession, namely that his kingdom was not of this world. Where he sets down what kind of King he is; he is no earthly king, his kingdom stands not in the power of men, nor in earthly and outward government; but his kingdom is spiritual, and his government is in the very hearts and consciences of men. His kingdom is not outward to be seen of men, but inward in the heart and • oule; and therefore it is only begun in this life, and is continued and accomplished in the world to come in the kingdom of glory: where Christ shall be all in all in the hearts and consciences of all the Elect. Now then, if this be so, howsoever Satan have heretofore reigned in us, and made our hearts as it were his palaces: yet now let us prepare a room for Christ that he may come and dwell in us: let him rule our hearts, wills, and affections, that they may become conformable to his will: let us resign our selves wholly to be ruled by him, that his spiritual kingdom may be in us. This kingdom in the heart and conscience is the pearl and hid treasure, which when a man findeth, he sells all that he hath and buieth it. Let us therefore in the fear of God, esteem it as the most precious thing that may be, and so live in this world, as that Christ may rule inwardly in us, by his word and spirit. And again seeing this regiment of Christ is heavenly, and the full manifestation of it is reserved till the life to come: we must therefore use this world and all things in it, as honor, wealth, ease, and liberty, as though we used them not. As a traveler useth his staff in his journey; as long as it doth further him, so long he will carry it with him; but when it hindereth him, then he casts it away: so must we use the things of this life, namely as long as they are helps to further and make us fit for the kingdom of heaven, but if they be any hindrance to this spiritual regiment of Christ, we must renounce them and cast them away, be they never so precious to us.

The third point of Christ's confession is, concerning the means whereby he governeth his kingdom: I came (saith he) into this world to bear witness of the truth, that is, to preach the Gospel and doctrine of salvation: and hereby he teacheth that the outward administration of his kingdom, stands specially in the preaching of the word, which is a principal ordinance of his, serving to gather his Church from the beginning of the world to the ende thereof. And for this cause he hath in all ages set apart chosen ministers for the publishing of the doctrine of the Gospel. And hence it is manifest that the gift of prophecy, is the greatest gift that God bestows on his Church for the building thereof. And therefore it ought to be most highly esteemed, as a most precious jewel. And for this cause also the schools of learning are to be reverenced & maintained, & all other means used for the furthering of them; because they are under God the fountains and welsprings of this gift of prophecy.

The last point is, concerning the subjects of Christ's kingdom, expressed in these words, They which are of the truth, hear my voice. In which he sets down the true mark of his servants and subjects, that they are hearers of that heavenly and saving word which he revealed from the bosom of his father. It may be alleged the most wicked men upon earth, yea the devils themselves may be hearers of the truth of Christ. Ans. There be two kind of hearers: one which heareth only the outward sound of the word with his bodily ears, and he having ears to hear doth not hear: the second, is he that doth not only receive the doctrine that is taught with his ears, but also hath his heart opened to feel the power of it, and to obey the same in the course of his life. This distinction is notably set forth by David, saying, Sacrifice and burnt offerings thou wouldest not have: but my ears hast thou pierced: whereby he insinuates as it were two kinds of ears: one that is deaf and cannot hear: and thus are the ears of all men by nature in hearing the doctrine of salvation: the other is a new ear pierced and bored by the hand of God, which causeth a man's heart to hear the sound and operation of the word, and the life to express the truth of it. Now the subjects of Christ's kingdom are such, as with the outward hearing of the word, have an inward hearing of the soul, & grace also to obey: & therefore all those that make no conscience of obedience to the word of god preached unto them, are no less then rebels to Christ. We may persuade our selves that we are good subjects, because we hear the word & receive the Sacraments, but if our lives abound with sin, and if our hearts be not pierced through by the sword of God's spirit, whether we be high or low, rich or poor, let us be what we will be, we are no right subjects indeed, but rebels & traitors unto the everliving God. It may be hereafter God will give further grace; but as yet all impenitent persons, though living in the midst of God's church, are no obedient and faithful subjects: & therefore while we have time, let us labor to perform in deed that which we do in word profess.

Thus much of the examination and confession of Christ. Now followeth the third point concerning the policies which Pilate used to save Christ: and they are three. First, when he heard that Christ was of Galilee, he took occasion to send him to Herod, thinking thereby to shift his hands of him, and not to shed his blood. In which policy, though he seem unwilling to put Christ to death, yet herein he is a most unjust judge: for having given testimony of Christ, that he is innocent, he ought to have acquitted him, and not have sent him to Herod for further judgment. In Herod's dealing with Christ, we may observe these points. The first, that he is wonderfully glad of his coming. Why so? the text saith, because he was desirous to see him of a long season, because he had heard many things of him, and trusted to have seen some sign done by him. Here mark how he rejoiced, not in Christ because he was Christ, that is, his Messias and redeemer, but because he wrought miracles, signs, & wonders. And so it is among us at this day: it is a rare thing to find a man that loveth Christ, because he is Christ: some love Christ for honor, some for wealth, & others for praise: that is, because they get honor, wealth, and praise by confessing his name. Again, many profess Christ, only because it is the law and custom of their nation. But we must learn to be of this mind, to love Christ, because he is Christ, even for himself, and not for any other sinister respect: & we must rejoice in Christ for himself, though we never have profit nor pleasure, neither honor or wealth by him. And if we love him for wealth or pleasure, or for any other ende but for himself alone, when these things are taken away, then we shall utterly forsake Christ in like manner. The second point is, that Herod desires Christ to work a miracle. He can be content to see the works of Christ, but he cannot abide to hear his word, and to bear his yoke. Like to him are many in these days, which gladly desire to hear the Gospel of Christ preached, only because they would here speech of some strange things, laying aside all care and conscience to obey that which they hear. Yea many in England delight to read the strange histories of the Bible; & therefore can rehearse the most part of it, (and it were to be wished that all could do the like:) yet come to the practice of it, the same persons are commonly found as bad in life &conversation, yea rather worse then others. Let us therefore labor that with our knowledge we may join obedience, & practice with our learning; & as well to be affected with the word of Christ, as with his works. The third point is, that Herod derides Christ, & sends him away, clothed in a white garment. This is that Herod whom Christ called a fox; who also when he heard John the Baptist preach, did many things, and heard him gladly. How then comes Herod to this outrage of wickedness, thus to abuse Christ? Ans. We must know, that although Herod at the first he • d John preach, yet withal he followed his own affections, and sought how to fulfill the lusts of his flesh. For when John told him that it was not lawful • or him to have his brother Philip's wife, he cast him in prison, and afterward • ut off his head for it: after which offense, he is grown to this height of impiety, that he now despiseth Christ, &cannot abide to hear him. Where we learn, that as we are willing to hear God's word preached, so withal we must take heed that we practice no manner of sin; but make conscience of everything that may displease God. Thou mayest, I grant, be one that feareth and favoreth John the Baptist for a time, wallowing in thy old sins: but after a while, yielding to the swinge of thy corrupt heart, thou wilt never hear John, nor Christ himself, but hate and despise them both. This is the cause why some which have been professors of religion heretofore, and have had great measure of knowledge, are now become very loose persons, and cannot abide to hear the word preached unto them; the reason is, because they could not abide to leave their sins. Therefore that we may begin in the spirit and not ende in the flesh, let everyone that calls on the name of the Lord depart from iniquity.

Now follows the second policy of Pilate. For when he saw the first would not prevail, then he took a new course: for he took Jesus into the common hall and s • ourged him, and the soldiers platted a crown of thorns and pu • it on his head, and they put on him a purple garment, and said, Hail King of the Jews, and smote him with their rods. And thus he brought him forth before the Jews, persuading himself that when they saw him so abased, and so ignominiously abused, they would be content therewith, and exact no greater punishment at his hands: thinking thus to have pacified the rage of the Jews and so to have delivered Christ from death, by inflicting upon him some lesser punishment. This policy is as it were a looking glass, in which we may behold of what nature and condition all plots and policies of men are, which are devised and practiced without the direction of God's word. In it we may observe two things: the first is, the ground thereof; which is a most silly, simple, or rather senseless argument. For he reasoneth us: I find no fault in this man, therefore I will chastise him and let him go. A man would hardly have thought, that one having but common sense, would have made such a reason, much less a gre • t judge sitting in the room of God. But in him we may behold and see the ground of all human policy which is beside the word of God, namely the foolish and blind reason of men. The second thing to be considered is, the proceeding and is • ue of this policy. Pilate must either whip Christ being innocent; or put him to death: which are both sins and great offenses. Now he maketh choice of the lesser, which is to whip him, and is persuaded that he ought to do so: whereas of two sins or evils, a man ought to do neither. And in doing this, Pilate begins to make a breach in his conscience; and that is the fruit that all politics reap of their deuis • s, which proceed by the light of their own reason, without the word of God. By this example, we are admonished of two things: first, that before we enterprise any business, we must rectify our judgments by God's word. David was a most wise King, and no doubt, had withal a grave and wise counsel, but yet he preferred the word of God before all, saying, Thy tes •• m •• ies are my counselors. Secondly, in our proceedings we must keep an vpr • ght, pure, and unblameable conscience, as Paul exhorteth Timothy to have the mystery of faith in a pure conscience ; giving us thereby to understand, that a good conscience is at it were a chest or cupboard, in which we are to keep and lock up our religion, and all other graces of God, as the most precious iewells that can be: and that if we suffer this chest to be broken up, all our riches and jewels are gone.

But let us yet view the dealing of Pilate more particularly: he whips Christ, puts on him a purple garment, puts a reed in his hand, sets a crown of thorns upon his head, and causes the soldiers to mock him, and spit in his face. Now in this that Christ standing in our room, was thus shamefully abused, we must consider what was due unto everyone of us for our sins, namely shame & reproach in this life, & in the life to come endless confusion. And we see the confession of Christ to be true which he made to Pilate, that his kingdom was not of this world; for if it had been so, they would have put a crown of gold upon his head, and not a crown of thorns, which nothing at all beseemed an earthly king: and instead of a reed they would have put a scepter into his hand: and instead of buffeting and spitting on him, they would have adored him, and fallen down before him. Again, whereas Chri •• our head in this world, ware no other crown but one made of though • ns, it serveth to teach all those that are the members of Christ, that they must not look for a crown of glory in this life; because that is reserved for the life to come. And if we would then wear the crown of glory with Christ; we must here in this life wear a crown of thorns, as he did: for as Paul saith, If we suffer with Christ, we shall also reign with him: and that which was fully verified in Christ the head, must in some sort be verified in every true member of Christ.

Pilate's third policy was this; when he saw that neither of the two former would prevail, he comes forth unto the Jews, and makes an oration to this effect; that now was the feast of the passover, and that they had a custom that the Governor should then deliver unto the people a prisoner whom they would: therefore he asked them whether he should let loose to them Barabbas, or Jesus which is called Christ: this Barabbas was a notable malefactor, that with insurrection had committed murder. And thus Pilate cunningly matcheth Christ with Barabbas, thinking that the Jews would rather choose him then Barabbas being a notorious malefactor, not worthy to live on the face of the earth: and by this means he thought to have delivered Christ from death, though otherwise he accounted him as a malefactor. The ground of this policy (as we see) is an old custom of the Jews, that a prisoner should be let loose at Easter. And it may be the ende of this custom was, to increase the solemnity of the feast. But whatsoever in truth the ende was, the fact it self was but a profanation of the time, and an abomination before the Lord: for Solomon saith, He that justifieth the wicked, &condemneth the just, even they both are abominatiō before the Lord. The like practice takes place with many in these days, who think the Lord's day never well spent unless they may add solemnity thereunto, by reuel & riot, by frequēting of tauerns and alehouses. And furthermore, where Pilate matcheth Christ being innocent with Barabbas, and the people prefer him before Christ, having liberty to choose either; it shows that God in his providence had appointed that Christ should not stand in his own room before Pilate, but in our room and stead, as a Mediator between God and us. And in this fact of the people we see howe sin by degrees takes hold of men and that speedily. Who would have thought that these Jews, which a little before cried Hosanna, and spread their garments before Christ in the way, would ever have preferred a murderer before him? But it was the doing of the high priests, the Scribes, and Pharisees, who did animate and stir them up to this wickedness: and hereupon when they had yielded first to to attach him, and then to accuse him, they are carried to an higher degree of impiety, namely to seek his blood: and least he should escape their hands, they plunge themselves deeper yet preferring a wretched murderer, evē seditious Barabbas before him. This must teach everyone of us to take heed of the beginnings even of the least sins; for the devil is cunning, he will not plunge a man into the greatest sins at the first: but this manner is, by little and little to creep into the heart: and having once possession thereof, by steppes to bring men to the height of sin, and that with speed. We must therefore in the fear of God prevent sin betimes, and at the first motion cut off all occasions hereof: that which Paul saith of heresy, comparing it to a canker or gangrene, may be • aid of all sin. The nature of the gangrene is to run from one joint to another, from the toe to the foot, from the foot to the leg, from the leg to the thigh, til it have wasted and destroyed the life of the body: so give any sin but an entrance, and it will soon overspread the whole man: and if the devil may be suffered but to put one talent into thy heart, he will presently wind himself into thee, his head, his body and all. The Psalmist saith, that he is blessed that taketh the children of the Babylonians and dasheth them against the stones; and as truly it may be said, blessed is the man that dasheth the head of his sins against the ground while they are young, before they get strength to ouermaster him.

Thus have we seen the policies of Pilate: now followeth the absolution of Christ: for when Pilate had used many means to deliver him, and none would prevail, then he absolues him, by giving diverse testimonies of his innocence: for he came forth three times, and bare witness thereof: and last of all he testified the same by washing of his hands, which rite signifieth properly the defiling of the hands before, but as yet Pilate had not defiled his hands, and therefore he used it as a token, to show, that Christ was innocent, and that he would not defile his own hands with innocent blood. There were three causes that moved Pilate to absolve Christ. First he saw that he was a just man, as Saint Matthew noteth, and that the high priests and people had delivered him up of envy, as Saint Mark saith. By this it is plain, that a very Pagan or infidel may in some things go beyond such as be in God's Church, having better conscience, and dealing more justly then they. Pontius Pilate was a heathen man and a Gentile, the Jews were the Church and people of the living God: yet he sees plainly that Christ was a just man, and thereupon is moved to absolve him: whereas the Jews which should be men of conscience and religion, seek his death. And thus a very Pagan may otherwhiles see more into a matter then those that be reputed of the Church. And this must admonish all such as profess the Gospel to look unto their proceedings, that they do all things with upright conscience: for if we deal unjustly in our proceedings, we may have neighbors, men of no religion, that will look through us, and see the gros • e hypocrisy of our profession, which also would be loath to do those things which we do. The second cause that moved Pilate to absolve Christ, was his wives dream: for when he was set down upon the judgment seat, she sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things in a dream by reason of him. Dreams are of three sortes: natural, rising from the constitution of the body: diabolical, such as come by the suggestion of the devil: divine, which are from God. Some have thought that this dream was of the devil; as though he had labored thereby to hinder the death of Christ, and consequently our salvation: but I rather think it was occasioned by the things which she had heard before of Christ, or that it was immediately from God, as the dreams of Pharaoh and Nabuchodonoser, and served for a further manifestation of Christ's innocence. Here it may be asked, whether we may regard our dreams now, as Pilate's wife did or no? Ans. We have the books of the old and new testament to be our direction, as Isaiah saith: to the law & to the testimony, they must be our rule and guide. In these days we must not look to be taught by visions and dreams: yet shall it not be amiss to observe this caveat concerning dreams, that by them we may guess the constitution of our bodies, and oftentimes at the sins whereunto we are inclined. The last motive which caused Pilate to absolve Christ was a speech of the Jews: for they said, that Christ ought to die by their law, because he said he was the son of God. And the text saith, when Pilate heard that, he was afraid. Mark how a poor Painym that knew not God's word, at the hearing of the name of the son of God is stricken with fear. No doubt he shall rise in judgment against many among us that without all fear rend the name of god in pieces by swearing, blaspheming, cursed speaking. But let all those that fear the Lord learn to tremble and be afraid at his blessed name.

Thus much for the causes that moved Pilate to absolve Christ: as also for the second part of Christ's arraignment, namely his accusation. Now follows the third part, which is his condemnation: and that is twofold. The first by the Ecclesiastical assembly and counsel of the Jews at Jerusalem, in the high priests hal before Caiaphas. The tenor of his condemnation was this. He hath blasphemed, what have we anymore need of witnesses, he is worthy to die? The cause why they say not he shall die, but, he is worthy to die, is this. The Jews had two jurisdictions, the one Ecclesiastical, the other civil, both prescribed and distinctly executed by the commandment of God, till the time of the Maccabees, in which both jointly together came into the hands of the priests: but afterward about the days of Herod the great, the Roman Emperor took away both jurisdictions from the Jews and made their kingdom a province, so as they could do no more but apprehend; accuse, and imprison: as doth appear by the example of Saul, who gate letters from the high priest to Damascus, that if he found any either man or woman that believed in Christ, he might bring them bound to Jerusalem, and imprison them: but kill or condemn they could not.

By the fact of this Counsel we learn sundry points: first, that general counsels and the Pope himself sitting judicially in his consistory may err. If there were any visible Church of God at the time of Christ's arraignment upon the face of the whole world, it was no doubt the Church of the Jews. For Caiaphas the high priest was a figure of Christ, the Scribes and Pharisees sat in Moses chair, and Jerusalem is called by Christ, the holy city, Math. 4.5. and 27.53. Yet for all this that which was foretold is now verified, namely that the chief corner stone should be rejected of master builders. For by the general consent of the counsel at Jerusalem, Christ the head of the Catholic Church and the redeemer of mankind is accused of blasphemy, and condemned as worthy of death. Wherefore it is a mere dotage of man's brain to avouch, that the Pope cannot possibly err in giving a definitive sentence in matters either of faith or manners. Neither can the Church of Rome plead privilege, for Jerusalem had as many perogatives as any people in the world could have.

Again, by this we see there is no reason why we should ascribe to any man or to ecumenical counsels themselves, absolute and sovereign power to determine and give judgment in matters of religion, considering they are in danger to be overtaken with notable slips and errors. And therefore the soueraignitie of judgment is peculiar to the son of god, who is the only doctor and law-giver of the Church: and he puts the same in execution in and by the written word. As for the speech of the papists calling the Scriptures a dumb Judge, it is little to be regarded: for the Scriptures are, as it were, the letter of the living God sent from heaven to his Church upon earth: and therefore they speak as plainly and as sufficiently unto us of all matters of faith, as a man can speak unto his friend by letter, so be it, we have the gift of discerning. Yet do we not bar the Church of God from all judgment. For the ministerial power of giving judgment both publicly and privately is granted unto it of God: and that is to determine and give sentence of matters in question according to the word as the lawyer gives judgment, not according as he will, but according to the tenor of the law.

Thirdly we learn, that personal succession is no infallible mark of the true faith, and of true pastors; unless withal be joined succession in the doctrine of the Prophets and Apostles. For Caiaphas held his office by succession from Aaron: and yet in public assembly condemned the Messias spoken of by Moses and the prophets. Therefore the succession of bishops of Rome from Peter is of no moment, unless they can prove that their religion is the religion of Peter, which they can never do.

And thus much of Christ's first condemnation. The second was by Pontius Pilate, who sat in another court as a civil judge, and the tenor of his sentence was, that the Jews should take him and crucify him. Here we must consider the reasons that moved Pilate to determine thus: the first was, the impatience of the Jews: he for his part was loath to defile his hands with innocent blood, but the Jews cried, his blood be upon us, and on our children: which according to their wish came upon them within few years after, and so remaineth still unto this day. By which we are taught to take heed of imprecations against our selves, our children, or servants, or any other creatures: for God heareth men's prayers two ways: either in mercy, or in his wrath and danger. If thou curse thyself, or any other, except thou turn unto the Lord by speedy repentance, he may hear thy prayer in his wrath, and verify thy curse upon thee to thy utter confusion. The second reason that moved Pilate to condemn Christ was, because he feared men more then God: for being deputy under Tiberius Caesar over the province of Judea, for fear of loosing his office, and of displeasing the Jews, he condemned Christ after he had absolved him: whereby we see, that it is a grievous sin to fear dust and ashes more then the living God. And therefore Saint John saith, that the fearful shall have their portion in the burning lake: that is, such as are more afraid of man then of God. And this sin in Pilate wanted not his just reward: for not long after he lost his deputy-ship, and Caesars favor, and fled to Vienna; where living in banishment, he killed himself. And thus God meets with them that fear the creature more then the Creator. That we may therefore avoid the heavy hand of God, let us learn to fear God above all: else we shall dishonor God, and shame the religion which we profess.

The proper ende of Christ's condemnation set down though not in Pilate's will, yet in God's eternal counsel was, that he might be the cause of absolution at the bar of God's justice unto all those whatsoever they are which shall come to life eternal. For we must still remember, that when Christ was condemned by mortal Judges, he stood in our place, and in him were all our sins condemned before God. Therefore to conclude this point; if this were the ende of the counsel of God, to have his own son condemned by Pontius Pilate a mortal judge, that we might not be condemned but absolved before God's judgment seat: let us all labor to have this absolution sealed up in our hearts by the testimony of God's spirit. For one day we must come to the bar of God's judgment: and if we have not an absolution by Christ's condemnation at Pilate's earthly bar, let us look for nothing else but the fearful sentence of condemnation at the celestial bar of God's justice, to be uttered at the day of the last judgment. If a man should commit such an heinous offense, as that he could no other way escape death but by the Princes pardon, he neither would nor could be at rest, till by one means or other he had obtained the same, and had gotten it written and sealed: which done, he would carry it home, lock it up safe and sound, and many times look upon it with great joy and gladness. Well, this is the case of everyone of us: by nature we are rebels and traitors against God, and have by our sins deserved ten thousand deaths. Now our only stay and refuge is, that Christ the son of God was condemned for us: and therefore in Christ we must sue for pardon at God's hands, and never rest till we have the assurance thereof sealed up in our hearts and consciences: always remembering, that ever after we lead a new life, and never commit the like sins against God anymore. It were a blessed thing if this would enter into our hearts: but alas, we are as dead in our sins as a dead carcass is in the grave. The Ministers of God may teach this often unto us, and we may also hear the same: but Satan doth so possess men's hearts, that they seldom or never begin to believe or receive it till it be too late. Everyone can say, God is merciful, but that is not enough: for Christ being most righteous was condemned, that thou being a wretched sinner mightest be saved: and therefore thou must labor for thyself, to have some testimony of thine absolution by Christ's condemnation, sealed up in thine own conscience, that thou mayest more assuredly say, God is and will be merciful unto thee.

Having spoken of the whole arraignment of Christ, and of his passion in general. Now let us proceed to the parts of the passion, which are three: Christ's Execution, his Burial, and his Descending into hell. This being withal remembered, that these three parts, are likewise three degrees of Christ's humiliation.

Christ's Execution is that part of his passion, which he bare upon the cross, expressed in the words of the Creed, he was crucified, and died. In handling of it we must observe five things: I. the person that suffered: II. the place where he suffered. III. the time when he suffered. IV. the manner howe he suffered. V. the excellency of his passion. For the first, the person that suffered was Christ the just, as Peter saith, Christ also hath once suffered for sins, the just, for the unjust