A Golden Chain, Text 1 (5 of 13)

A Golden Chain · Text 1 (5 of 13)

p. 292The birth of Christ to them that hauehave touched hearts, is the comfort of cō forts, and the sweetest balme or confection that euer was. Behold say the Angel to the she…pheards, we bring tidings of great ioy that shall be to all people: but wherein standes the ioy? they adde further, vntounto you this daie is borne in the citi… of Dauid a S…uiour, which is Christ the Lord. … 10.And no maruel: for in that birth is manifested the good will of God to man, and by it we hauehave peace, first with God, secondly with our selues in conscience, thirdly with the good Angels of God, fourthly with our enemies: lastly with al the creatures. For this cause the Angels sang, Peace on earth, good will towards men.

In the last place the Creede notes vntounto vsus the parent or mother of Christ, the Virgine Mary. And here at the verie first it may be demanded, howe hee could hauehave either father or mother; because he was figured by Melchisedech who had neither father nor mother.…. 3. Ans. Melchisedech is said to be without father and mother, not because he had none at all. For according to the ancient and receiued opinion,… ep…st ad …. it is very likely that he was Sem the sonne of Noe: but because where hee is mentioned vnderunder this name of Melchisedech in the 14. chapter of Genes. there is no mention made of Father or Mother: and so Christ in some sort is without father or mother:Ma…. 13.55. …o…. 1 45. & 6.…2. Luk 4.22.Luke 4:22 as he is man he hath no father, as he is God he hath no mother. And whereas Christ is called the sonne of Ioseph, it was not because hee was begotten of him, but because Ioseph was his reputed father: or, which is more, because he was a legall father, namely according to the Iewes lawes: in that (as sundrie diuines think) he was the next of his kin, and therefore to succeede him as his lawfull heire.

Mary became the mother of Christ by a kind of calling thereto, which was by an extraordinarie message of an angel concerning the conception & birth of Christ in and by her: to which calling and message shee condescended, saying, Behold the handmaid of the Lord, be it vntounto me according to thy worde. And hereupon she conceiued by the holy ghost. This being so it is more then sensles folly to turne the salutatiō of the angel, Haile freely beloued &c. into a praier. For it is as much as if we should stil call her to become a mother of Christ.

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

Furthermore the mother of Christ is described by her qualitie, a virgin, & and by her name Mary. Shee was a virgine, first that Christ might be conceiued without sinne and be a perfect Sauiour: secondly, that the saying of the prophet Esay might be fulfilled,…sal. 7.22. Behold a virgine shall conceiue & beare a sonne: according as it was foretold by God in the first giuing of the promise, the seede of the woman, not the seede of the man, shall bruise the serpents heade. Nowe the Iewes to elude the most pregnant testimonie of the prophet, saie, that Alma signifies not a virgin, but a young woman which hath knowne a man. But this is indeede a forgerie. For Esay there speakes of an extraordinary worke of God aboue nature, whereas for a woman hauing knowne man to conceiue, is no wonder. And the word Alma, …through the whole bible is taken for a virgin, as by a particular search will appeare.

As Ma…ie conceiued a virgin, so it may be well thought that shee continued p. 293a virgine to the ende, though wee make it no article of our faith.Ioh. 19.27.John 19:27 When Christ was vponupon the crosse, h…e commended his mother to the custodie of Iohn; which probably argueth, that she had no child to whose care and keeping shee might be cōmēded. And though Christ be called her first born, yet doth it not followe that shee had any child after him: for as that is called last after which there is none, so that is called the first before which there was none.Epiph. l. 2.10.… And as for Ioseph, when he was espoused to Marie, he was a man of eightie yeares old.

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

And hereupon our dutie is not to despise, but highly to reuerence the virgin Marie, as being the mother of the sonne God, aaLuk. 1.4….Luke 1:4a prophetisse vponupon earth, a Saint in heauen. And we do willingly condescend to giuegive her honour three waies, first by thanksgiuing to God for her, secondly by a reuerent estimation of her, thirdly by imitation of her excellent vertues: yet farre be it from vsus to adore her with diuine honour, by praier to cal vponupon her, as though shee knew our hearts, and heard our requests, and to place her in heauen as a queene aboue the sonne of God.

The name of the mother of Christ is added, to shewe that he came of the linage of Dauid, and that therefore he was the true Messias before spoken of. It may be obiected, that both Mathew and Luke sets downe the genealogie of Ioseph, of whom Christ was not. Ans. Mathew sets downe indeede in Christs genealogie, the natural descent of Ioseph, the husband of Marie, hauing Iaacob for his naturall father: but Luke taking another course, propounds the natural descent of Marie the mother of Christ: and when he saith that Ioseph was the sonne of Eli, he meanes of a legall sonne. For sonnes and daughters in law, are called sonnes and daughters to their fathers and mothers in law: Mary her selfe and not Ioseph, being the naturall daughter of Eli. And whereas Luke doth not plainely say, that Marie was the daughter of Eli, but puts Ioseph the sonne in lawe in her roome,Aphric. apud …useb. … l. 4 c. 15. the reason hereof may bee, because it was the maner of the Iewes to account and continue their genealogies in the male and not in the female sexe, the man beeing the head of the familie, and not the woman. And though Ruth, and Rahab, and other women be mentioned by Matthew, yet that is onelyonly by the way: for they make no degrees herein. Againe it may be further demanded, howe Christ could come of Dauid by Salomon, as Mathew saith, and by Nathan as Luke saith; they twaine being two distinct sonnes of Dauid. Ans. By vertue of the lawe, whereby the brother was bound to raise vp seed to his brother: there was a double descent in vse among the Iewes, the one was naturall, the other legall. Naturall, when one man descended of another by generation,Deut. 25.Deut 25 as the child from the naturall father, Legall, when a man not begotten of another, yet did succeede him in his inheritance; p. 294and thus Salathiel is the naturall sonne of Neri, and the legall sonne of Iechonias.M…t 1.12. & Luk. 3.17.Luke 3:17 Nowe Saint Luke setts downe the naturall descent of Christ from Dauid by Nathan, and Saint Mathewe the other descent, which is legall, by Salomon; whome Christ succeeded in the right of the kingdome, beeing borne the King of the Iewes: none that could possibly be named, hauing more right to it, then he.

By this descent of Christ wee hauehave occasion to consider, that Christ was euen in his birth the most excellent and noble man that euer was, descending o… the eternall father as he is the sonne of God, and as he is man, descending of the Patriarks, and of the renowmed kings of Iudah. And this his nobilitie hee conuaies in part to his members, in that he makes them the sonnes of God, a royall priesthood, and a peculiar people to himselfe: inriching them also with the reuenewes of the whole worlde, and with title and right to the kingdome of glorie in heauen, as their inheritance.

And withall, Christ beeing the liuely patterne of true nobilitie, by his example men of blood are taught not to stand so much on their pedigree, and their ancetours, as though nobilitie stood in this, that man descends of man: but to labour with all that they may be the sonnes and daughters of God by regeneration in Christ. This indeede is the ornament of the blood, the best part in the noble mans skutchin, and the finest flowre in his garland. And though a man bee neuer so noble or great an estate, yet if he be not a repentant sinner, he is base and vile, and his nobilitie stinkes in the nosthrils of god. Christ in his genealogie doth not so much as vouchsafe to name those his ancetours that ruled wickedly; and hereupon Saint Mathewe omitteth three kings of Iudah, Achaziah, Ioas, and Amaziah: whereas neuerthelesse hainous offendours that repented are mentioned, as Ruth, & Thamar, and Bathshabe.

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

The estate of humiliation, is the condition of Christ the Mediatour, in which he abased himselfe euen to the death of the crosse, that by that meanes he might performe the office of a priest in making satisfaction to the iustice of his father.

This estate agrees to the whole person of Christ according to both natures. For first of al his manhood was abased and humbled, in that it was made subiect to the infirmities of mans nature, as also to the miseries and punishments which were due vntounto man for sinne. Secondly, his Godhead was abased; not as it is considered in it selfe. For so it admits no alteration or chaunge. But in respect of the flesh or manhood assumed; vnderunder the which as vnderunder a vaile, the Godhead lay hid from the first moment of the incarnation to the time of his resurrection, without any great manifestation of his power & maiestie therein.

The order of these two estates must be marked. First is the estate of humiliation, and then in the second place followes the estate of exaltatiō. As Christ saith of himselfe,…uk. 1….26. O fooles, & slow of heart to beleeue, &c. ought not Christ to hauehave p. 295suffered these things and to enter into his glorie. And here we for our parts must learne a lesson. The same which was true in Christ the head, must be verified in all his members; they must all hauehave their two-fold estate: first in this life the estate of humiliation: secondly after this life the estate of glorie. And as Christ first entred into the state of his humiliation, and then into glorie: so it is with his members, first they must be abased in this life, and secondly exalted in the world to come. He that will raigne with Christ and be exalted, must first suffer with him, and be humbled: he that will weare the crowne of glorie, must weare first a crowne of thornes:…ev. 15.…. they that will hauehave all teares wiped from their eyes, must here first in this life shedde them. And the children of God before they can sing the song of Moses, and of the seruants of God, and of the lambe, must first swimme through the sea of burning glasse: whereby it is signified, that those which after this life would sing songs of praises to Christ, must in this life be cast into a sea of miserie. And if this be true, then we may heare learne, that it is a wretched case for a man in this life to hauehave perpetuall ease, rest, and quietnes both in bodie & soule, goods, & good name: for we see by Christs example, that through aduersitie we must come to happines: and if a man would hauehave rest and peace in the life to come, then in this life he must looke for trouble, persecution, and sorrow. Indeede in the iudgement of the world, they are blessed that alwaies liue at rest; but before God they are most miserable, and (as oxen which are made fatte in the best pasture) readie for the slaughterhouse eueryevery day. Secondly, here is an excellent consolation for those which professe the Gospel of Christ; in the time of trouble and persecution they must reioyce, because the state of humiliation in this life is a signe that they are in the plaine and right way to saluation and glorie. A man is to take his iourney into a farre countrey, and inquiring for the way, it is told him that there are many plaine waies; but the straight and right way is by woods, and hills, and mountaines, and great daungers: now when he is trauailing, and comes into those places, he gathereth certenly that he is in the right way: so the childe of God that is going to the kingdome of heauen, though there be many waies to walke in, yet he knowes that there is but one right way, which is very straight and narrowe, full of trouble, sorrowe, and persecution: full of all manner of crosses and afflictions: and when in this life he is persecuted and afflicted for good causes, whether in bodie or in minde, if he be content to beare his crosse, it argueth plainely that he is in the right way vntounto saluation:Act. 14….Acts 14 for through many afflictions we must enter into the kingdome of heauen.

The humiliation of Christ is first of all set downe in the Creede generally, and secondly by his parts or degrees. Generally, in these words, Suffered vnderunder Pontius Pilate. Where we must consider two things; the Passion it selfe, and vnderunder whome it was. For the first, that we may the better conceiue the passion in his owne nature, seuen speciall points must be opened. I. The cause efficient. The principall cause of the passion, as it is the price of our redemption, was the decree and prouidence of God; as Peter saith expressely that Christ was deliuered by the determinate counsell and foreknowledge of God.Act. 2 2….Acts 2:2 The impulsiue cause that mooued God to worke our saluation by this meanes, p. 296was nothing in man (for al mankinde was shut vp vnderunder vnbeleefe, and therefore vnable to procure the least fauour at Gods hand) but the will and good pleasure of God within himselfe. The instruments which the Lord vsed in this busines, were the wicked Iewes and Gentiles, and the deuill himselfe; by whome he brought to passe the most admirable worke of redemption, euen then when they according to their kind did nothing els but practise wickednes and malice against Christ. II. The matter of the passion, is the whole malediction or curse of the Law, containing in it all manner of aduersities and miseries both of bodie and minde. All which may be reduced to three heads, the temptations of Christ, his ignominies and slaunders, his manifolde sorrowes and griefes, especially those which stand in the apprehension of the vnsupportable wrath of God. III. The forme of the passion, is that excellent and meritorious satisfaction which in suffering Christ made vntounto his father for mans sinne. We doe not rightly consider of the passion, if we conceiue … to be a bare and naked suffering of punishment, but withall we must conceiue it as a propitiation or a meanes satisfactorie to Gods iustice. The passion considered as a passion, ministers no comfort: but all our ioy and reioycing stands in this, that by faith we apprehend it as it is a satisfaction or a meanes of reconciliation for our offences. In this very point standes the dignitie of the passion, whereby it differs from all other sufferings of men whatsoeuer. Therefore most damnable and wicked is the opinion of the papists, who besides the alone passion of Christ, maintaine workes of satisfaction, partly of their owne, and partly of the Saints departed: which they adde to the passion as an appendance thereof. IV. The ende of the passion is, that God might bring to passe a worke in which he might more fully manifest his iustice and merciemercy, then he did in the creation, and that is the reconciliation betweene God and man. And here remember with the passion to ioyne the actiue obedience of Christ in fulfilling the law: for Christ in suffering obeyed, and in obeying suffered. And they must be ioyntly conceiued together for this cause. In reconciliation with God, two things are required: the remoouing of sinne in regard of the guilt, of the fault, and the punishment, and the conferring or giuing of righteousnes. Nowe the passion of Christ considered apart from his legall obedience,Nō peccator. only takes away the guilt and punishment, frees man from death; and makes him of a sinner to be no sinner: and that he may be fully reconciled to God,…. Iustus. and accepted as righteous to life euerlasting, the legall obedience of Christ must also be imputed. And therfore in the Scriptures, where all our redemption is ascribed to the death and passion of Christ, this very obedience which standes in the perfect louelove 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 onelyonly of his sufferings were in the course of his life, and the accomplishment thereof to the very full vponupon the crosse. VI. The person that suffered was the sonne of God himselfe: concerning whome in this case two questions must be resolued. The first; how can it stand with Gods iustice… to lay punishment vponupon the most righteous man that euer was, and that for grieuous sinners: considering that tyrants themselues will not doe so. Ans. In the passion, Christ must not be considered p. 297as a priuate person: for then it could not stand with equitie that hee should be plagued and punished for our offences; but as one in the eternal counsell of God set apart to be a publike suretie or pledge for vsus,Hebr. 7.22.Heb 7:22 to suffer and performe those things which we in our persons should hauehave suffered and performed. For this cause God the father is said to giuegive his sonne vntounto vsus, and the sonne again to giuegive his life for his friends.Ioh. 3.16. & 15.13.John 3:16John 15:13 The …econd question is, how by the short and temporary death of the sonne of God, any man can possibly bee freed from eternall death and damnation, which is due vntounto him for the least sinne. Ans. When we say that the sonne of God suffered, it must be vnderstood with distinction of the natures of Christ not in respect of the Godhead, but in respect of the assumed manhood: yet neuerthelesse the passion is to be ascribed to the whole person of Christ God and man: and from the dignitie of the person which suffered, ariseth the dignitie & excellencie of the passion, wherby it is made in value and price, to counteruaile euerlasting damnation. For when as the sonne of God suffered the curse for a short time, it is more then if all men and angels had suffered the same for euer. VII. The difference of the passion of Christ, and the sufferings of Martyrs: and that stands in two thinges. First Christs passion was a cursed punishment; the sufferings of the Martyrs are no curses, but either chastisements or trials. Secondly, the passion of Christ is meritorious for vsus euen before god, because he becam our mediatour and suretie in the couenant of grace, but the sufferings of Martyrs are not of value to merit for vsus at Gods hand: because in suffering they were but priuate men, and therefore they nothing appertaine to vsus. By this it appeares that the Treasury of the Church of Rome, which is as it were a common chest containing the ouerplus of the merits of saints, mingled with the merits of Christ, kept and disposed by the Pope himselfe, is nothing els but a sensles dotage of mans braine. And whereas they say that Christ by his death did merit that Saints might merit both for themselues and others, it is as much as if they should say, the sonne of God became Iesus, to make eueryevery one of vsus Iesus. And it is a manifest vntruth which they say. For the very manhood of Christ considered apart from the Godhead, cannot merit properly: cōsidering whatsoeuer it is, hath, or doth; it is, hath, and doth the same, wholly and onelyonly by grace: whereas therefore Christ meriteth for vsus, it is by reason he is both God and man in one person. For this cause it is not possible that one meere man should merit for another.

The vse of the passion followeth. It is the manner of Friers and Iesuits in the Church of Rome to vse the consideration of the passion of Christ,Lud. Gran. as a meanes to stirre vp compassion in themselues, partly towards Christ, who suffered grieuous torments, and partly towards the virgin Marie, who for the torments of her deere sonne was exceedingly troubled: and withall to kindle in their hearts an indignation towards the Iewes, that put Christ to death. But indeede this kind of vse is meere humane, and may in like manner be made by reading of any humane historie. But the proper and the speciall vse of the passion indeede is this: first of all we must set it before our eies as a looking glasse, in which we may clearely beholde the horriblenesse of our sinnes, that could not be pardoned without the passion of the sonne of God: and the p. 298vnspeakable louelove of Christ, that died for vsus, and therefore loued his own enemies more then his owne selfe: and lastly our endlesse peace with God and happinesse: in that, considering the person of our redeemer, who suffered the pangs of hell, wee may after a sort finde our paradise euen in the middest of hell.

Secondly, the meditation of Christs passion serues as a most worthie mean… to beginne and to confirme grace, specially when it is mingled with faith; and that two waies. For first, it serues to breede in our hearts a godly sorrowe for our sinnes past, when we doe seriouslie with our selues consider, that our owne sinnes were the cause of all the paines and sorrowes &calamities which he suffered in life and death.Lev. 44.29. When any man had sinned vnderunder the lawe, hee brought vntounto the temple or tabernacle some kind of beast for an offering, according as he was prescribed, laying his hand vponupon the head of it, and afterward slaying it before the Lord. Now by the ceremony of laying on the hand he testified that he for his part had deserued death, and not the beast; and that it beeing slaine and sacrificed, was a …igne vntounto him of the sacrifice of Christ offered vponupon the crosse for his …innes. And hereby we are taught, that so oft as we remember the passion of Christ, we should lay our hands as it were vponupon our owne heades, vtterly accusing and condemning our selues, euermore keeping this in our hearts, that Christ suffered not for himself, but for our offences, which were the proper cause of all his woe and miserie. And as Christs passion was grieuous and bitter vntounto him, so should our sinnes likewise bee grieuous and bitter vntounto vsus: let vsus alwaies remember this; otherwise we shall neuer reape any sound benefit by the passion of Christ.

Againe, the passion of Christ is a notable meanes to stirre vp in our hearts a purpose and a care to reforme our selues, and liue in holines and newnes of life; on this manner. Hath the sonne of God so mercifully dealt with me, as to suffer the curse of the whole lawe for my manifolde iniquities, and to deliuer me from iust and deserued damnation? yea, no doubt, he hath, I am resolued of it: if I should go on in mine old course, I should be the most ingratefull of all creatures to this my louing Sauiour: I will therefore by his grace returne and reforme my life. And in this very point of reformation, the passion of Christ is set before vsus as a most liuely patterne and example to followe.… Pet. 4.…. For as much (saith S. Peter) as Christ hath suffered for vsus in the flesh, arme your s…lues likewise with the same minde, which is, that he which hath suffered in the flesh, hath ceased from sinne. Where he teacheth, that there must be in vsus a spirituall passion answerable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse; so should we lade our owne flesh, that is, the corruption of our natures, with all such meanes as may subdue and weaken, crucifie and kill it. To the doing of this, three things especially are required. First, we must consider that the corruption of our rebebellious natures is like the great and mightie Goliah, and the grace of God which we receiue like young and little Dauid: and therefore if wee desire that grace should preuaile against corruption, we must disarme the strong man, and strippe him of all his weapons: which is done, by giuing all the members of our bodies to be instruments of the seruice of God in righteosnesse and holinesse. Secondly, p. 299we must indeauour to keepe in the corruption of nature as it were choking and smothering it in the heart; that by it neither the world nor the deuill preuaile against vsus. And this must be done by hauing a narrowe regard vntounto all the powers and faculties of bodie and soule, setting a watch before our eies, eares, lippes, and all other parts of the bodie, that are in any action the instrumentes of the soule;Psal. 119.37. Iob. 31.1. Prou. 4.23.Ps 119:37Job 31:1Prov 4:23 and aboue all, as Salomon saith, by countergarding the heart with all diligence. By the outward senses of the bodie, as through open windowes the deuill creeps into the heart; and therefore our dutie is, to stoppe all such waies of entrance. Thirdly, when original corruption begins to rebel either in the minde, will, or any of the affections, then must we drawe out the sword of the spirit which is the word of God, and incounter with that hydeous gyant, laying loade vponupon him by the iudgements and threatnings of the lawe, and as it were beating him downe with clubbes, as Paul speaketh.1. Cor. 9.17. foreign.1 Cor 9:17 And if it fall out that concupiscence begin to conceiue and bring forth any sinne, we must cruise it in the head, and dash it against the ground, as a bird in the shell, least it grow vp to our vtter confusion. These are the duties which wee should learne by the passion of Christ. But lamentable are our daies, in which all for the most part goes contrarie: for commonly men are so farre from killing and subduing the rebellion of the naturall concupiscence, that all their studie and care is, howe they may feede and cherish it, and make it stronger then the mightie Goliah. But let vsus for our parts be conformable to Christ in his passion, suffering in our flesh as he suffered in bodie and soule for. And let vsus daily more and more by the hand of faith apprehend and apply to our hearts and consciences the passion of Christ, that it may as a fretting corasiue eate out the poison of our sinfull natures and consume it.

Nowe followeth the second point concerning the passion of Christ, which is, vnderunder whome he suffered, namely vnderunder Pontius Pilate. And Christ may be saide to suffer vnderunder him in two respects. First, because he was then the president of Iurie. For a little before the birth of Christ the kingdome of the Iewes was taken away by the Romane Emperour,Luk. 3.1…Luke 3:1 and reduced into a Prouince, and Pontius Pilate was placed ouer the Iewes, not as king, but as the Romane Emperours deputie. And this circumstance is noted in the history of the Gospell, and here specified in the Creed, to shewe that the Messias was exhibited in the time foretold by the Prophets.Gen. 49.1….Gen 49:1 Iacob foretold that Shilo must be borne after the scepter is remooued from Iudah. Isaiah saith,Isa. 11.1.Isa 11:1 that the family of Ishai shall be worne as it were to the roote before Christ as a braunch shall spring out of it. Againe, Christ suffered vnderunder Pontius Pilate as he was a iudge: whereby we are giuen to vnderstand of a wonder, namely that Christ the sonne of God, King of heauen and earth, was arraigned at the barre of an earthly iudge, and there condemned. For thus much the words in meaning import, that Pontius Pilate sate as iudge vponupon Christ, to examine him, to arraigne him, and giuegive sentence against him. Wherefore before wee come to speake of the degrees of the passion of Christ, we must needs intreat of his arraignment vponupon earth. In handling whereof we must generally consider these points. First that when he was arraigned before Pilate he was not as a priuate man,Heb. 7….Heb 7 but as a pledge and surety that stood in the place and stead of vsus miserable p. 300sinners, as the Prophet Isaiah saith,Isa. 52.4.Isa 52:4 He bare our infirmities, and carried our sorrowes: and withall in him was mankind arraigned before God. Secondly, this arraignment was made not priuately in a corner, but openly in the publike court, and that in a great feast of the Iewes, as it were in the hearing of the whole world. Thirdly, though Pilate in citing, examining, and condemning Christ, intended not to worke any part of mans redemption, yet was this wholly set downe in the counsell and good pleasure of God, in whose roome Pilate sate,…. Chr. 19.6. and whose iudgement he exercised.

The generall vse of Christs arraignment, is two-fold. First, it is a terrour to all impenitent sinners: for there is no freedome or protection from the iudgement of God, but by the arraignment of Christ: and therefore such as in this life receiue him not by faith, must at the ende of this world be brought out to the most terrible barre of the last iudgement, there to be arraigned before the King of heauen and earth. And marke the equitie hereof. Christ himselfe could not hauehave beene our Sauiour and redeemer, vnlesse he had bin brought out to the barre of an earthly iudge, and arraigned as a guilty malefactour: and therefore there is no man vponupon earth that liues and dies out of Christ, but he must whether he will or no, hold vp his hand at the barre of the great iudge of all mankind, where he shall see hell vnderneath him burning redde hotte, and opening it selfe wide to swallow him vp: and on the right hand of God standing all the Prophets, Apostles, and Saints of God giuing iudgement against him: on the left hand, the deuill and all his angels accusing him; and within him a guilty conscience condemning him. And thus one day shal the arraignment of those persons be, that with full purpose of heart cleaue not to Christ: and yet, alas, huge and infinite is the number of those which make more account of transitorie and earthly matters, euen of their pigges with the Gaderens, then of him and his benefits: and such persons should rather be pitied then despised of vsus all, considering their estate is such, that eueryevery day they are going as traytours pinnioned to their owne iudgement, that they may goe thence to eternall execution.

Secondly, Christs arraignment is a comfort to the godly. For he was arraigned before Pilate, that all such as truly beleeue in him, might not be arraigned before God at the day of the last iudgement: he was accused before an earthly iudge, that they might be cleared and excused before the heauenly iudge: lastly he was here condemned on earth, that we might receiue the sentence of absolution and be eternally saued in heauen.

The arraignment of Christ hath three parts: his apprehension, his accusation, his condemnation. In the apprehension, we must consider two things: the dealing of Christ, and the dealing of Iudas and the Iewes. The dealing and proceeding of Christ was this: when he saw that the time of his apprehension and death was neere, he solemnly prepared himselfe thereto. And his example must teach eueryevery one of vsus, who know not the shortnesse of our daies, eueryevery houre to prepare our selues against the day of death, that thē we may be found readie of the Lord. What? shall the Sonne of God himselfe make preparation to his owne death, and shall not we most miserable sinners doe the same, who stand in need of a thousand preparations more then he? wherefore p. 301let vsus continually thinke with our selues that eueryevery present day is the last day of our life, that so we may addresse our selues to death againe the next day.

The first thing which Christ doth in this preparation, is to make …hoice of the place, in which he was to be apprehended, as will appeare by conferring the Euangelists together. S. Matthew saith,Math. 26.36.Matt 26:36 he went to the place called Gethsemane: S. Luke saith, he went to the mount of Oliues as he was accustomed. Luk. 22.39.Luke 22:39And that we might not imagine that Christ did this that he might escape and hide himselfe from the Iewes, S. Iohn saith, that Iudas which betraied him knew the place, because oftentimes he resorted thither with his Disciples: Ioh. 18.2.John 18:2whereas if he had feared apprehension he would hauehave rather gone aside to some other secret and vnwonted place. This then is the first point to be considered, that Christ knowing the time of his owne death to be at hand, doth willingly of his owne accord resort to such a place in which his enemies in all likelihood might easily finde him, and hauehave fit opportunitie to attach him. For if he should hauehave still remained in Ierusalem, the Scribes and Pharises durst not hauehave enterprised his apprehension, because of the people whome they feared: but out of the citie in the garden all occasion of feare is cut off. By this it is manifest, that Christ yeelded himselfe to death willingly, and not of constraint: and vnlesse his sufferings had bin voluntarie on his part, they could neuer hauehave bin a satisfaction to Gods iustice for our sinnes. Here a question offereth it selfe to be considered, whether a man may lawfully flie in danger and persequution, seeing Christ himselfe doth not. Answ. When good meanes of flying and iust occasion is offered, it is lawfull to flie. When the Iewes sought to kill Paul at Damascus, the Disciples tooke him by night, and put him through the wall, and let him downe in a basket to escape their hands. When Moses was called by God to deliuer the Israelites, after he had slaine the Egyptian, and the fact was knowne, and Pharao sought to kill him for it, he fledde to the land of Madian. And our Sauiour Christ sundrie times when he was to be stoned, and otherwaies hurt by the Iewes, withdrew himselfe from among them. It is lawfull then to flie in persecution, these caueats obserued. First, if a man finde not himselfe sufficiently strengthened to beare the crosse. Secondly, his departure must be agreeable to the generall calling of a Christian, seruing to the glorie of God and the good of his brethren, and the hurt of none. Thirdly, there must be freedome at the least for a time from the bond of a mans particular calling. If he be a Magistrate, he must be freed from ruling: if a Minister, from preaching and teaching, otherwaies he may not flie. And in this respect Christ, who did withdraw himselfe at other times, would not flie at this time; because the houre of his suffering was come,Ioh 18.4….John 18:4 wherein he intended most willingly to submit himselfe to the good pleasure and will of his father.

The second part of the preparation, is the praier which Christ made vntounto his father in the garden. And herein his example doth teach vsus earnestly to pray vntounto God against the danger of imminent death, and the temptations which are to come. And if Christ, who was without sinne, and had the spirit aboue measure had need to pray, then much more hauehave we need to be watchfull in all kinde of praiers, who are laden with the burden of sinne, and compassed about with manifold impediments and dangerous enemies.

p. 302In this prayer sundrie points worthie our marking are to be considered. The first, who praied? Answ. Christ the Sonne of God: but still we must remember the distinction of natures & of their operations in one and the same Christ; he praieth not in his Godhead, but according to his manhood. The second is, for whome he praieth. Ans. Some hauehave thought that this and all other his prayers were made for his mysticall bodie the Church; but the truth is, he now praies for himselfe, yet not as he was God, for the Godhead feeles no want: but as he was a man abased in the forme of a seruant; and that for two causes. First, in that he was a man, he was a creature, and in that respect was to performe homage to God the creator. Secondly, as he was man, he put on the infirmities of our nature, and thereupon praied that he might hauehave strength and power in his manhoode to support him in bearing the whole brunt of the passion to come.

The third point is, to whome he praied? Answ. To the father: neither must this trouble vsus, as though Christ in praying to the father, should pray to himselfe, because he is one and the same God with him. For though in essence they admit no distinction, yet in person or in the proper manner of subsisting they doe. The Father is one person, the Sonne an other:…n personis nō est, ali…d & …li…d: est tamen alius & alius. therefore as the father saying from heauen, This is my welbeloued Sonne, spake not to himselfe, but to the Sonne: so againe the Sonne when he praieth, he praies not to himselfe, but to the Father.

The fourth point, what was the particular cause of his prayer. Ans. His agonie in which his soule was heauie vntounto death; not because he feared bodily death, but because the malediction of the law, euen the very heate of the furie and indignation of God was poured forth vponupon him, wherewith he was affected and troubled, as if it had beene defiled with the sinnes of the whol world. And this appeares, first by the words whereby the Euangelists expresse the agonie of Christ,Ma…h. 26.37. foreign. which signifie exceeding great sorrow and griefe: secondly, by his dolefull complaint to his Disciples in the garden, My soule is heauie vntounto the death: thirdly, by his feruent praier thrise repeated, full of dolefull passions: fourthly, by the comming of an Angel to comfort him: fifthly, by his bloodie sweat, the like whereof was neuer heard. And herein lies the difference betweene Christs agonie, and the death of Martyrs: he put on the guilt of all our sinnes, they in death are freed from the same: he was left to himselfe void of comfort, they in the middest of their afflictions feele the vnspeakable comfort of the holy Ghost: and therefore we neede not meruaile why Christ should pray against death, which neuerthelesse his members hauehave receiued and borne most ioyfully. Againe, this most bitter agonie of Christ is the ground of all our reioycing, and the cause why Paul biddes all the faithfull in the person of the Philippians, to reioyce alwaies in the Lord, and againe to reioyce. And here we are further taught, that when we are plunged into a sea of most grieuous afflictions, and ouerwhelmed with the gulfes of most dreadfull temptations, euen then, then I say, we should not be discouraged, but lift vp our hearts by feruent praier to God. Thus did Christ when in the garden he was about to drinke the cuppe of the wrath of God, and to sucke vp the very dregges of it:… and Dauid saith, that out of the deepes he called of the name p. 303of the Lord and was heard.

The fifth point, what is the matter and forme of this prayer. Answ. Christ praies to be deliuered from the death and passion which was to come, saying on this manner, Father, let this cuppe passe from me: yet with two clauses added thereto, If it be possible, and, Not my will, but thy will be done. But it may be demanded, how it could be that Christ knowing that it was his Fathers will and counsell that he should suffer death for man, and also comming into the world for that ende, should make such a request to his Father without sinne. Answ. The request proceedes onelyonly of a weaknes or infirmitie in Christs manhood without sinne, which appeareth thus. We must still consider that when he made this prayer to his father, the whole wrath of God and the very dolours and pangs of hell seazed vponupon him: whereby the senses and powers of his minde were astonished, and wholly bent to releeue nature in this agonie. For as when the heart is smitten with griefe, all the blood in the bodie flowes thither to comfort it: so when Christ was in this astonishment, the vnderstanding and memorie, and all the parts of his humane nature (as it were for a time suspending their owne proper actions) concurred to sustaine and support the spirit and life of Christ, as much as possibly might be. Now Christ beeing in the middest of this perplexed estate, prayeth on this manner, Father, if it be possible let this cuppe passe. And these words proceede not from any sinne or disobedience to his Fathers will, but onelyonly from a meere aaIoh. 1….…7.John 1:7perturbation of minde, caused onelyonly by an outward meanes, namly the apprehension of Gods anger; which neither blinded his vnderstanding nor tooke away his memorie so as he forgot his fathers will, but onelyonly stopped and staied the act of reasoning and remembring for a little time: euen as in the most perfect clocke that is the motion may be staied by the ayre, or by mans hand, or by some outward cause without any defect or breach, made in any part of it. It may be obiected that Christs will is flatte contrarie to the wil of his father. Ans. Christs will as he is man and the will of his father in this agonie, were not contrarie, but onelyonly diuers, and that without any contradiction or contrarietie. Now a man may will a diuers thing from that which God willeth, and that without sinne. Paul desired to preach the word of God in Asia and Bithynia, Act. 16.6…Acts 16:6but he was hindred by the spirit. For all this, there is no contrarietie betweene Paul and the spirit of God; but in the shew of discord great consent. For that which Paul willeth well, the spirit of God willeth not, by a better will: though the reason hereof be secret, and the reason of Pauls will manifest. Againe the minister in charitie reputing the whole congregation to be elect, in holy manner seeketh and willeth the saluation of eueryevery one, which neuerthelesse the Lord in his eternall counsell willeth not. Now betweene both these wills there may be and is a difference without contrarietie. For one good thing as it is good may differ from another; but it cannot be contrarie vntounto it. It may further be alleadged, that in this praier there seemes to be a combate and fight in the minde, will, and affections of Christ, and therefore sinne. Ans. There are three kind of combates: the one betweene reason and appetite, and this fight is alwaies sinnefull, and was not in Christ: the second is betweene the flesh and the spirit, and this may be in Gods child who is but in part regenerate; but it did p. 304not befall Christ who was perfectly holy. The third is a combate of diuers desires, vponupon sundrie respects drawing a man to and fro. This may be in mans nature without fault: and was in Christ, in whome the desire of doing his Fathers will striuing and struggling with another desire; whereby nature seekes to preserue it selfe, caused him to pray in this manner.

The sixth point is, in what manner Christ prayed. Answ. He praied to his Father partly kneeling, partly lying on his face, and that with strong cries and teares, sweating water and blood: and all this he did for our sinnes. Here then behold the agonie of Christ as a cleare chrystall, in which we may fully see the exceeding greatnes of our sinnes, as also the hardnes of our hearts. We goe vaunting with our heads to heauen as though it were nothing to sinne against God, whereas the horrour of the wrath of God for our rebellions, brought downe euen the sonne of God himselfe, and laide him groueling vponupon the earth. And we cānot so much almost as shed one teare for our iniquities, wheras he sweates blood for vsus. Oh let vsus therefore learne to abase our selues, and to carrie about vsus contrite and bleeding hearts, and be confounded in our selues for our sinnes past.

The last point is the euent of the prayer, which is to be heard, as the author of the Hebrewes saith,Hebr. 5.7.Heb 5:7 Christ Iesus in the daies of the flesh, did offer vp vntounto his father prayers, and supplications, with strong cries and teares, vntounto him that was able to saue him: and was also heard in that thing which he feared. But some will say, how was Christ heard, seeing he suffered death and bare the pangs of hel, and the full wrath of God? if he had beene heard he should hauehave beene deliuered from all this. Answ. We must know that God heares our praiers two waies: I. when he directly graunts our request. II. when knowing what is good for vsus, he giues not vsus our requests directly, but a thing answerable thereunto. And thus was Christ heard: for he was not deliuered from suffering; but yet he had strength and power giuen him, whereby his manhood was made able to beare the brunt of Gods wrath. And in the same manner God heareth the praiers of his seruants vponupon earth. Paul praied to be deliuered from the angel Satan that buffeted him: but the Lord answered that it should not so be, because his grace whereby he was inabled to resist his temptation was sufficient: and Paul finding the fruit of his prayers on this manner,1. Cor. 11.9.1 Cor 11:9 protests hereupon that he will reioyce in his infirmities. Others pray for temporall blessings, as health, life, libertie, &c. which notwithstanding God holds backe, and giues in stead thereof spirituall graces, patience, faith, contentation of minde. Augustine saith, God heares not our prayers alwaies according to our wills and desires,Audit ad salu… non audit a… voluntatē. but according as the things asked shall be for our saluation. He is like the Physitian, who goes on to launch the wound and heares not the patient though he crie neuer so, till the cure be ended.

Now followeth the second thing to be considered in Christs apprehension, namely the dealing of the Iewes: wherein we must consider foure things: I. how they consult togither concerning Christs apprehension. II. how they came to the place and mette him. III. how they laid hands on him. IIII. how they bound him and tooke him away. For the first: before they enterprised this matter, they did wisely and warily lay their heads togither, to consult p. 305of the time and place: and also of the manner of apprehending him. So Saint Matthew saith,M…h. 26,3,…,5. There assembled together the chiefe Priests, and the Scribes, and the El…ers of the people into the hall of the chiefe Priest called Caiphas: and consulted how they might take Iesus by subtiltie. Whence we learne two good instructions: first, the Iewes hauing a quarrell against Christ, could neuer be at …est till they had his blood: and therefore they consult how they might take him: but God did so order the matter, and dis…ose of their purposes and consultations, that euen thereby he did confound them and their whole nation. …or by reason of this hainous sinne against Christ, came the iust wrath of God vponupon them, and so remaineth vntounto this day. Whereby we see, that the Lord will ouerthrow such in their owne wisdome, that will be wise without the direction of Gods word, and against Christ. And thus it was with Achi…ophel, who for wisdome was as the oracle of God: yet because he rebelled against the Lords annointed, God confounded him in his owne wisdome. For when his counsell which he gaue against Dauid was not followed, he thought hims…e despised as the text saith,2. Sam. 17.2…2 Sam 17:2 and sadled his asse, and arose and went home into his … and put his houshold in order and hanged himselfe: & in this action he shewed himselfe more senslesse then a bruit beast. And in our daies the Leaguers that hauehave bound themselues by othe to roote out the Church of God; by his most wonderfull prouidence turne their swords against themselues and destroy each other. Therefore if we would be wise, we must learne to be wise in Christ: for els our counsell will be our owne confusion. Secondly, hence we learne, that if any shall liue in stubbernnesse and rebellion against Christ, t… Lord will so carrie and order those men, or that people, that in the … shall be the very causes of their owne perdition. This we see most p…n…y in the example of these Iewes: for they euermore enuyed Ch…st, and now they goe on to take counsell against him; but God so disposed thereof, that euen by this meanes they brought destruction vponupon themselues and their countrey. This must teach thee to take heed how thou liuest in thy sinnes: for if thou doe so, the Lord hath many waies to worke thy confusion: as, thy conscience to condemne thee; thy friends to forsake thee; the deuill & his angels to torment & molest thee; and his creatures to annoy thee. Yea, the Lord can leaue all these, and m…ke thine owne selfe to be the direct meanes of working thine own confusion, both in bodie and soule eternally: & that euen then, wh… thou art most warie and wise in thine owne behalfe: and this is the reward of all those that walke on in their euill waies without any true conuersion.

Hauing consulted, in the next place they come to the garden, where Christ was to be apprehended.Math. 2….4…, Ioh. …8…Matt 2:4John 8 And here we are to consider who they were that …, …mely, the Scribes, and Pharises, the high priests, and their seruants; a …nd of s…ldiers, & the seruants of Pontius Pilate, & the Elders of the Iewes: a… …hich came with one cōsent to the place where Christ was, that they might … him. Where we learne a good lesson; that all sorts of wicked men disagreeing among themselues, can agree against Christ. The Scribes and Pharise… …ere two contrarie sects, and at discord one with another in matters of re…gio… and Iudas was one of Christs disciples: the Elders differed from thē all: … souldiours were Gentiles: all these were at variance among themselues, p. 306and could not one brooke another. So also we read that Herod and Pontius Pilate were not friends:Luk 23.12.Luke 23:12 but at the same time when Christ was apprehended, Pilate sent him to Herod, and they were made friends. Now as these wicked men did all conspire against Christ; so doe the wicked ones of this world in all countries and kingdomes band themselues against the Church of Christ at this day. And howsoeuer such be at discord among themselues, yet they doe all ioyne hand in hand to persecute Christ in his members. And the reason is plaine; because Christ and his religion is as flatte opposite to the corrupt disposition of all men, as light is to darknes.

Againe, whereas we see so many sorts of men so amiably consenting to take Christ: we may note how all men naturally doe hate and abhorre him, and his religion. And looke as then it was with Christ, so hath it bin with all his members, and will be to the ende of the world. They are accounted as the offscouring of the world, men not worthie to liue on the face of the earth: as Christ told his Disciples,Math. 24.9.Matt 24:9 saying, Ye shall be hated of all nations for my names sake.

Let vsus also marke how all these came furnished to apprehend Christ: the text saith,Luk. 22.52.Luke 22:52 they came with clubs and staues as vntounto a theefe. All the whole nation of the Iewes knew right well that Christ was no man of violence, but meeke and lowly: and yet they came armed to apprehend him; as though he had beene some mightie potentate that would not hauehave beene apprehended, but hauehave resisted them. Where we see the propertie of an euill conscience, which is to feare where there is no cause at all. This causeth some to be afraid of their own shadowes: and if they see but a worme peepe out of the ground, they are at their wits ende: and as Salomon saith,Prov. 28.1.Prov 28:1 The wicked flee when none pursueth them.

After that they are now come to Christ, we are to consider two things in their meeting: I. Christs communication with them. II. The treason of Iudas. Concerning their conference, it is said,Iob. 18.4,5,6.Job 18:4Job 18:5Job 18:6 Iesus knowing all things that should come vntounto him, went forth, and said vntounto them, Whome seeke ye? they answered him; Iesus of Nazareth: Iesus answered, I am he. Now so soone as he had said, I am he, the stoutest of them fell to the ground, as beeing astonished at the maiestie of his word. Where note, that the word of God is a word of power. The same power was in his word when he raised vp Lazarus: for when he had lien in the graue, and had entred into some degrees of corruption, he did no more, but saide, Lazarus come forth; and he that was dead came forth. And hence we may also marke what a wonderfull might and power is in the word preached: for it is the very word of Christ, and therefore beeing preached by his ministers lawfully called by him thereunto; hath the same power & force in it which Christ himselfe shewed when he spake on earth. It is the sauour of life vntounto life to saue those that heare it:…. Cor. 2.16. or the sauour of death vntounto death. It is like to a vapour or perfume in the aire, which in some mens nostrills is sauorie and pleasant, and doth reuiue them: and others againe it striketh dead. And therefore eueryevery one that either now, or heretofore hath heard this word preached, shall finde it to be vntounto them either a word of power to saue their soules, or through their corruption the ministerie of death and condemnation. Againe, if a word spoken by Christ, beeing in a base or low estate, be able to ouerthrow his enemies, then at the last day when he shall come in his glory, p. 307and power, and maiestie to iudge both the quicke and the dead; what power shall his words hauehave, Goe you cursed of my father into euerlasting fire which was prepared for the deuill and his angels? The consideration of this, that the word of Christ shall euen be as powerfull at that day, must be a motiue to eueryevery one of vsus to cause vsus to come vntounto him: and while we hauehave time in these daies of grace and mercy to seeke to be reconciled vntounto him for al our sinnes, least at the last day we heare that dreadful voice of Christ sounding against vsus, Goe ye cursed into euerlasting fire, &c.

And thus much for the communication. Nowe followeth Iudas his treason: wherein we are to obserue these things. I. the qualities and conditions of the man that did the treason. He was by calling a disciple chosen to be an Apostle, which is the chiefest in Ecclesiall callings: and among the disciples hee was in some account; because he was as it were a steward in Christs familie, and bare the bagge: but yet he was a traitour, and did more against Christ then all the Iewes did. For he brought them to the place where they might apprehend him: and when they were come did point him out vntounto them, and deliuered him into their handes: nay he gaue them a signe and token, saying, Whome I kisse, he it is: take him and lead him away warily. Here wee see the cause why Christ called Iudas a Deuil:Ma…. 14.44. for he said. HaueHave I not chosen you twelue, and one of you is a deuill. Ioh. 6.70.John 6:70Hee became to be a deuil and a traitour by nourishing a wicked and a couetous heart. And heare we are taught that the ministers of the word, if they make no conscience of sinne, by the iust iudgement of God doe prooue deuils incarnate: this example of Iudas doth manifest the same: and the reason is plaine, for the more knowledge a man hath, the more wicked he is if he want grace. They are like in this case vntounto a man that hath meat and drink enough, but no stomacke to digest meate: whereby the more he eateth, the more it turneth to his hurt. This I speake not to deface the callings of ministers; but that those which preach Gods worde, should not doe it with impenitent hearts, liuing in their owne sinnes. For it is a fearefull thing for a man to speake vntounto the people of the pardon of their sinne, and yet himselfe not to apprehend the same by faith. A lump of waxe if you keepe it from heate,Ier. 15.19,Jer 15:19 or from the fire it keepes his own forme still, but if it be held to the fire, it melts and runnes abroad: so ministers who by reason of their callings come neere God, if they be lumpes of iniquitie and liue in their sinnes, they shall finde that the corruptions of their hearts will melt abroad as waxe at the fire. And therfore eueryevery one that is designed to this calling, must first purge himselfe of his owne sinnes,Isai 6.5. Act. 20.18.Isa 6:5Acts 20:18 or els Gods iudgements shal fal vponupon him, as they did on Iudas that betraied Christ.

Secondly, let vsus consider what mooued Iudas to betray his master: namely, the desire of wealth and gaine: and this couetousnes, which is an insatiable desire of money, is the roote of all sinne: not that all sinnes came of it, but because where it is,1. Tim. 6.…0.1 Tim 6 there all other sinnes are preserued, & do get strength. The desire of thirtie peeces of siluer caused Iudas to make an agreement with the Iewes to betray his master. Some man will happely say that this practise of Iudas was very straunge, and that no man now liuing would doe the like for any money. Ans. Iudas is dead indeede, but his practise is yet aliue: p. 308for in the high and waightie calling of the ministerie, he that hath charge of soules, and either can not teach and feede his flocke, or else will not though he betray not Christ in his own person, yet he betraies the members of Christ vntounto the deuil. If a nour…e should take a mans childe to bring vp, and yet seldome or neuer giuegive it milke; in so much that the childe pineth away for very hunger: is not shee the verie cause of the death of it? yes verely. And so it is with him that taketh vponupon him the charge of Gods people, and neuer feedes them with the milk of gods word, or else so seldom that their soules do famish: he is the murtherer of them, and hath betraied them into the hands of their enemie: and shall be condemned for them as a traitour vntounto God vnlesse he repent. Besides, those that liue by traffique in buying and selling, make gaine by lying, swearing, and breaking the Lords Sabboth: & they are also very Iudasses: for they choppe away their soules with the deuill for a little gaine. And more lamentable is their case, because it is hard to finde one of an hundred in the world that makes conscience of a lie, or of any badde dealing; if any gaine at all may come thereby. Men vse to crie out on Iudas for betraying Christ: and they doe well; yet they themselues for a little worldly pelfe betray their owne soules. If such would not be counted Iudasses, they must leaue off to sin & keep a good conscience in gods worship, & the works of their callings.

Thirdly, let vsus consider what course Iudas tooke in betraying Christ: hee was very submisse, saying, Haile, Master, and kissed him. Why did he so? Herein he played the most palpable hypocrite: for hauing gotten a peece of money, he thought that neither Christ, nor any of his fellowe disciples should hauehave knowne of it (though Christ knewe it well enough) and therefore hee comes in this maner to him, thinking that Christ would hauehave conueyed himselfe from amongst them all at the verie pinch, as he had done sometimes before. And this practise also of Iudas is common in the world: Iudas an enemie vntounto Christs speakes him faire, and salutes him, and so doe most of our secure and drowsie protestantes in England: they salute Christ, both by hearing his word and receiuing his sacraments: and as the Prophet saith, they honour God with their lipps, but their hearts are farre frō him. We may see daily experiēce of this: eueryevery man will say, Lord, Lord, but in their liues and conuersations, fewe there bee that denie him not, both in the duties which they owe vntounto God, as also in duties towards their brethren. Many come to heare Gods worde because they are compelled by the magistrates lawes: but when they are come, they worship not God in their hearts: which is plainely seene by the breach of Gods holy sabboth in eueryevery place: and that they make more account of a messe of pottage with Esau, then of their birth-right: and of thirtie peeces of siluer, then of Christ himselfe.

The third point to bee handled in Christs apprehension is, that they lay hold on him: wherein we must consider two things. I. the resistance made by Christs disciples. II. their flight. For the first, Christs disciples resisted, and specially Peter drawing his sword, stroke one of the high priests seruants, and cut off his eare. This fact our Sauiour Christ reprooues: and that for these causes. I. because his disciples were priuate men:Ma…. 2….…. and they that came to apprehend him were magistrates. Secondly, he was to worke the worke of mans redemption: p. 309nowe Peter by this fact did what he could to hinder him. And from this practise of Peter we may learne, that nothing in the world is so hard to a man as to take vp his crosse and followe Christ. One would thinke it should bee a hard matter for him to encounter with enemies, especially they being stronger then he: but Peter stoutly resisting makes nothing of it: whereas a little before when Christ tolde him and the rest concerning his passion, they were so heauie with griefe that they could not hold vp their heads: so hard a thing it is to beare the crosse; and for this very cause afterward when Christ reprooued him for striking, both he and all the rest of the disciples fled away. Secondly, Peter in all mans reason was to be commended, because he strake in the defence of his master: but Christ reprooues him for it. Whence we learne, that if a man be zealous for Christ; hee must be zealous within the compasse of his calling: and not be zealous first, and then looke for a calling, but first looke for a calling, and then be zealous. Which thing if Peter had marked hee had not dealt so rashly; for being without the compasse of his calling he could not but doe amisse. Here it may be demaunded, whether Christ and his religion may not be maintained by the sword? I answer, that the magistrate, which is the vicegerent of the Lord, is the keeper of both tables: and therefore is to maintaine religion with the sword: and so may put to death Atheists, which holde there is no God, of which sort there are many in these daies: and heretiques, which malitiously maintaine, and holde any thing that ouerthrowes the foundation of religion in the Churches wherof they were members. But some obiect, that in the parable of the fielde, the seruants are commanded not to pluck vp the tares from the wheat,Mar. 13.30.Mark 13:30 but to suffer both to growe till haruest: and that therefore there must bee no separation of heretickes, and true Christians before the last day of iudgement. Ans. The scope of that place is not to forbidde the execution of heretiques; but it speakes only of the finall separation which must be in the ende of the world. For there the master of the familie doth signifie God himselfe, aud the fielde, the Church militant spread ouer the face of the whole earth: and by tares is meant not onelyonly heretiques; but also all those that are forth of the church: the seruants are Gods holy angels, and the haruest is the last iudgement. Here further it may bee demaunded, who may vse the sword? Ans. All m…n may vse the sword to strike and to kil, into whose hands God putteth the sword. Nowe God putteth it into the hand first and principally of the publike magistrate, who when iust occasion serues may drawe it out. And againe it is put into a priuate mans hand sometime. A priuate man when he is assailed of his enemie may take the sworde in way of his owne defence, and may kill his enemie therewith (if there be no other helpe) not doing it vponupon malice, but because he can no otherwise escape, and saue his own life: and so for want of a magistrate, he is a magistrate vntounto himselfe.

In the …light of the disciples we may consider two things: the time, and the qualitie of the persons. The time was at the apprehension of our Lord & Sauiour. And this came to passe not without the speciall prouidence of God: that it might be known, that Christ had no helper or fellow in the accōplishment of the work of our redēption: & that, wheras we for our sinnes deserued to be forsaken of all creatures, he being our pledge and surety might be forsaken p. 310for vsus. As for the qualitie of the persons that flie, they were the chosen disciples of Christ, such as had beleeued in him, confessed him, and preached in his name. And this serueth to teach vsus that God will otherwhiles forsake his owne children and seruants and leaue them to themselues in some part, that they may feele their wants and miseries, & their weakenesse in themselues, and by that meanes be humbled throughly, and be touched with an hungring desire after Christ. As a mother sets down her child and hides her selfe, suffering it to crie, fall, and breake the face, not becanse shee hates it, but that shee may teach it to depend vponupon her, and louelove her: so god giueth grace to his children, & yet againe sometime he doth in part withdrawe it from them, & then they faile in their duties sundrie waies: and this he doth to make them ashamed of themselues, and to cause them to put all their confidence out of themselues in the merits of Christ.

The fourth thing to be considered in Christs apprehension, is their binding of him.I…h. 18.12. In which action of theirs we are to obserue first of al the circumstance of time, when this binding was. When our Sauiour Christ had said vntounto them, I am he, they being astonished fell to the ground: and with all, when Peter had smitten off Malchus eare with his sworde, Christ healed the same miraculously. Yet after all this, though they had seene his wonderfull power both in word and deede, they proceede in malice against him; and lay handes on him, and bind him as a malefactour. In this wee note what a fearefull sinne hardnesse of heart is: the danger whereof appeareth in this, that if a man be ouertaken with it, there is nothing that can stay or daunt him in his wicked proceedings: no not the powerfull words and deedes of Christ himselfe. And indeede among Gods iudgements there is none more feareful then this: and yet (how feareful soeuer it be) it is a rise sinne amongst vsus in these our daies. For it is very euident by common experience, that the more men are taught the doctrine of the lawe, and of the Gospell, the more harde and senslesse are their hearts: like vntounto the stithie; which, the more it is beaten vponupon with yron hammer, the harder it is. And againe, it is hard to find men that sorrowe for their sinnes, and feele the want of Christ: which argueth the exceeding deadnes of spirit… And let vsus be resolued that it is a most terrible iudgement of God, the rather to be feared, because it is like a pleasant sleepe, into which when a man is fallen, he feeles neither paine nor griefe. And therefore we for our parts must looke vntounto it with feare and trembling, least it take such hold of vsus, that we be past all hope of recouerie.

Furthermore, this binding of Christ was prefigured vntounto vsus in the sacrifices of the old testament: for the beast that was to be sacrificed, was tyed with cordes & bound, and so brought to the altar. And wheras Christ was bound, we must not consider him in his own person; but as he standing in our roome and stead beares the person of all sinners: and therefore whereas he is thus taken captiue by his enemies, to be brought before a mortall iudge, there to be arraigned for vsus: hence we learne two good instructions. First here is a comfort to al the people of god: Christ was bound by his enemies, that they might be vnloosed from the bondage of Satan, sinne, & their own corruptions (vnderunder which they lie bounde by nature) and might hauehave free libertie in and by p. 311him. Secondly all impenitent sinners are taught hereby to reforme and amend their hearts & liues. For what exceeding madnes is, that they by Christs bonds being set at libertie, will yet liue and die in their sinnes, and take pleasure to lie bound hand and foote vnderunder the power of sinne and Satan. And indeede this sheweth vntounto vsus the fearefull and dangerous estate of all those that goe on still in their sinnes. For what can they say for themselues at the day of iudgement, when as now they hauehave freedome offered and will not accept of it?

Thus much of Christs apprehension: Now followeth the inditement. For they proceed against him iudicially,Math. 26.57. Mat. 14.53. Luk. 22.66. Ioh. 18.19.Matt 26:57Matt 14:53Luke 22:66John 18:19 after the custome of the Iewes Christs inditement was twofold. One before Caiphas the high priest in the great counsell as Ierusalem; the second before the ciuill Iudge Pontius Pilate, as is plainly set forth by all the Euangelists. And Christs arraignment before Caiphas was a preparation to the second before Pontius Pilate, that the Iewes might throughly proceede against him. In the first we are to consider these points: I. the time in which Christ was indited. II. the end of his inditement. III. the whole tenour and proceeding thereof. For the first: Christ was indited earely in the morning at the breake of the day: for he was apprehended in the night, and with all hast brought into Caiphas hall, where they kept him all might: and at the breake of the day Caiphas the high priest, and the Elders with the Scribes and Pharises, held a solemne councill against him: and there they receiued accusations and condemned him before morning, at which time they sent him to the common hall, as Saint Matthew saith,Math. 27.1.2.Matt 27:1Matt 27:2 When the morning was come, all the chiefe Priests and Elders of the people tooke counsell against Iesus to put him to death: and ledde him away bound, and deliuered him to Pontius Pilate. In which action of theirs we are to marke two points. First the diligence of vngodly men and the quicknesse of their nature to practise sinne and wickednes:Isai 59.7.Isa 59:7 as it was saide of the olde Iewes, their feete runne to euill, and they make hast to shed blood. When the Israelites would sacrifice to the golden calfe which they had made;Exod. 32.6.Exod 32:6 it is saide, they rose vp earely in the morning. Hence it appeares, that if God leaue vsus to our selues, we are as readie to practise any mischiefe as the fire is to burne without delay and that with much violence. Now the consideration of this must mooue eueryevery one of vsus to take heede of all occasions and prouocations to sinne whatsoeuer they be, that the corruption of our nature breake not forth any way. Secondly, in the circumstance of time of this councill, we may marke the rashnes of this solemne assembly in iudiciall proceedings: whereas they examine him both of his doctrine, and also of his disciples, omitting such circumstances as should hauehave bin vsed; as the serious examining of witnesses, and the weying of his contrarie answers: for he is taken and brought before the Iudge and condemned on a sudden. Now as this was the practise of this councill, so on the contrarie the common complaint of these times is of the slow dispatch of matters in law, & of the long delay: in somuch that some be almost vndone before their suits be ended; whereas iudiciall proceedings were ordained by God, not for mens vndoing, but for the maintaining of the common peace, and libertie, and wealth. And therefore iustice ought to be dispatched with such speede, as men thereby might be furthered, and not hindred.

p. 312Mat. 26.59. Mat. 14.55.Matt 26:59Matt 14:55The end of Christs inditement was directly to kill him, and to put him to death. Here is no indifferent proceeding to be looked for, but plotting on eueryevery h…nd for the very blood of Christ. Where note, that in the hearts of all wicked men, there is an ingrafted hatred of Christ, and as it were bred in the bone: and the same affection the world carrieth to the members of Christ. This hatred is manifested in the first giuing of the promise, I will put enmitie betweene thee and the woman, betweene thy seede and her seede. It appeares in the hatred that Cain bare to his brother Abel, Ismael towards Isaac, Esau towards Iacob: and the Gentiles that were without the couenant, towardes the Church of God at all times. And to come neere to our selues, this ingrafted hatred that is in the heart of the wicked against Christ and his members, is as plentifull, and as euident as euer it was, euen in these our daies. For among all men none are more maligned and hated then those that professe Christ: and for none other cause, but because they professe Christ. And hereupon the very profession of religion is laden with nicknames and reprochfull tearmes by all sorts of men.

And thus much of the ende and intent of their counsell. The proceeding in iudgement standes in these points. I. they examine Christ. II. they bring witnesses against him. III. they adiure him to tell thē who he is: of these in order. First, they examine our Sauiour Christ of his doctrine suspecting him to bee a false prophet: secondly, of his disciples, as suspecting him seditiously to raise vp a newe sect vntounto himselfe, to make a faction amongst the Iewes. Nowe to this examination let vsus marke Christs answere, in which he saith nothing at all concerning his disciples:Ioh. 18.19.John 18:19 whereas notwithstanding he might hauehave said, that one of them betraied him, another denied him, and the rest fled away: whereby we note, that it is not our dutie at all times, and in all places, to speake of the faults and wants that we knowe by others. Secondly, the aunswere which hee makes is onelyonly concerning his doctrine: whereby the ministers of God and al men els are taught,…. Pet. 3.15. that beeing called before their enimies, to giuegive reason of their doctrine: they are (as Saint Peter saith) to be alwaies readie to giuegive an account of the hope that is in them. And further we are to consider the wisdome that Christ vseth in answering; for he saith nothing of his doctrine in particular, but said,Ioh …8.19,…6.John 8:19John 8:6 I speake openly to the worlde, I euer taught in the Synagogue, and in the temple whither the Iewes resorted: in secret hauehave I taught nothing: aske them therfore what I said which heard me: Behold they can tell you what I said. Now the reason why he answered thus sparingly in generall tearmes is; because their examination serued onelyonly to intangle him: and out of his words to gather matter of accusation. After whose example wee may learne, that beeing called to make answere of our faith and doctrine before our enemies, wee are to doe it so, as thereby we doe not intangle our selues; nor giuegive any aduantage vntounto our enemies: and hereof we hauehave a notable example in the Apostle Paul, Act. 23. 6. Againe in the words of Christs answere we must obserue two things. First, that the place where Christ taught was publike. Now hence it may be demanmanded, whether ministers may handle the worde of God priuately or no? Ans. The state of Gods Church is two-fold: peaceable or troublesome. In the time of peace ministers must preach the word publikely: but in time of persecution, p. 313for the safe… and preseruation of the Church of God, they may with good warrant pr…h priuately:Act. 12.1….Acts 12:1 and indeede at such times the assemblies of the church make priuate places publike. And hence we learne, that in time of peace, all those that are called to the office of the ministerie, must (if it be possible) spend their labour publikely, so as they may doe most good. Secondly whereas Christ saith, he preached in their synagogues and temple, which at that time were places full of disorder;Mat. 21.1….Matt 21:1 in so much as he called the temple a den of theeues: and the Scribes and Pharisies had corrupted the doctrine of the Lawe,Mat. 15.3.Matt 15:3 transgressing the commandements of God in their owne traditions: and they taught iustification by the workes of the lawe, as Paul saith,Rom. 10.….Rom 10 they being ignorant of the righteousnes of God, and going about to stablish their owne righteousnesse which is by workes, and not submitted themselues to the righteousnesse of God. Besides all this, they were loose and wicked men in their liues and conuersations: and therefore Christ commanded the people that they should obserue, and doe whatsoeuer the Scribes and Pharisies bidde them, sitting in Moses chaire:Mat. 2….2.….Matt 2:2 but after their workes they must not doe; because they say and doe not. Nowe although these corruptions and deformities were in the Iewish Church, yet our Sauiour Christ made no separation from it, but came and preached both in their temple and synagogues, where these seducers and false teachers were. And hence we gather, that the practise of all those men in our Church which separate themselues from all assemblies for the wants therof, holding that our Church is no Church, that the grace which is wrought by the preaching of the word among vsus is nothing els but a sathanicall illusion; that our Sacraments are no Sacraments, I say, this their practise is condemned by our Sauiour Christs conuersing among the Iewes. For if Christ should hauehave followed their opinion, he ought to hauehave fled from amongst the Iewes, & not so much as once to hauehave come into the temple, or taught in their Synagogues; but contrariwise he ioyned himselfe with them: and therfore we can not in good conscience disioyne our selues from the Church of England. The second thing to be obserued in Christs answer is, that he referres Caiphas to the iudgement of his hearers, being resolued of the trueth of his owne doctrine, though sundrie of them were his vtter enemies. Behold then a good example for all the ministers of Gods word to follow; teaching them to deliuer Gods word so purely and sincerely, that if they be called into question about the same, they may bee bold to appeale to the cōsciēces of their hearers although they be wicked mē.

Nowe after this answer, one of the seruants of Caiphas smites Christ with a rodde: in whome the saying is verified,Ioh 18.…2.John 18:2 Like master, like seruant: that is, if the master be wicked, seruants commonly will be wicked also: if the master be an enemie to Christ, his seruant will be Christs enemie also. And this is the cause why there are so many lewd apprentises and seruants, because there are so many lewd masters. Many masters complaine of seruants nowe adaies; but there is more cause why they should complaine of themselues: for vsually seruants will not become obedient to their masters, till their masters first become obedient vntounto Christ: therefore let masters learne to obey God, and then their seruants will obey them also.

Further, Christ being smitten, makes this answer: If I hauehave euill spoken, beare p. 314witnesse of the euill: but if I hauehave well spoken, why smitest thou me? making complaint of an iniurie done vntounto him. Nowe hereupon scoffing Iulian the Apostata saith, Christ keepes not his owne lawes, but goeth against his owne precept; when as he said,Mat. 5.39.Matt 5:39 If one strike thee on the one cheeke, turne to him the other also. But we must knowe, that in these wordes Christs meaning is, that a man must rather suffer a double wrong, then seeke a priuate reuenge. And before Christ spake in his owne defence, which a man may lawefully doe, and not seeke any reuenge: for it is one thing to defend his owne cause, and another to seeke reuenge.

Nowe followes the second point in their proceeding, which is, the producing of false witnesses against him; as Saint Mathew saith,Mat. 26.60.Matt 26:60 The whole Counsell sought false witnesse against him, and thongh many came yet found they none: for they could not agree togither, because they alleadged false thinges against him, which they could not prooue. And thus the members of Christ hauehave often such enemies as make no bones shamefully to auouch that against them, which they cannot be able to iustifie.Ter…l. Apol. co…ra g…. The ten persecutions which were in the first 300. yeares after Christ, arose oftentimes of shamelesse reports that men gaue out, which said that Christians liued of mans flesh: and therefore slewe their owne children: 2. that they liued on rawe flesh, 3. that they committed incest one with another in their assemblies: 4. that they worshipped the head of an asse: 5. that they worshipped the Sunne and Moone: 6. that they were traitours and sought to vndermine the Romane Empire: and lastly, whersoeuer was thunder or earthquakes, seditions or tumults, or any disquietnesse or trouble, Christians were accused as the authors thereof. Such enemies hauehave they had in all ages: and in these our daies the same is practised, and will bee to the worldes ende. Nowe when the first witnesses could not agree among thē selues, then two other false witnesses came forth, which auouched that Christ said,Ma…. 14 58. I will destroy this temple made with hands, & within three daies will build another made without handes. Indeede Christ said some such wordes: for saith he,Ioh. 2.19. vers. 22.John 2:19 Destroy this temple and within three daies I will build it vp againe. But he spake this of the temple of his bodie: whereas they malitiously did interpret him to hauehave spoken of the temple in Ierusalem. And againe they change the wordes, for Christ said, Destroy this temple, &c. but these witnesses affirme he said, I will destroy this temple made with hands, &c. And thus they change both words and meaning: and therefore the Holy Ghost calleth them false witnesses. By this we must be aduertised to take heed howe we report mens wordes: for if wee change the meaning, though in part we retaine the wordes, we may soone become slanderers and false witnesses: and as this dutie must be performed towards all men, so especially towards the ministers of the Gospel: and the neglect of this dutie procureth many slaunders to thē in this our Church: whereof indeede the re…orters are the cause, and not the ministers themselues.

Now at this false accusation Christ was silent, so as Caiphas asked him why he answered nothing. Herein we are to consider many things: I. why Christ was silent. The causes be two: first he was to shewe himselfe a patterne of true humilitie & patience, therfore euen then would he be silent whē he was most falsely accused of his aduersaries. Secondly he is silent, that standing before p. 315the iudge to be condemned, the sentence might proceed against him, and hee might suffer the death appointed, which was due vntounto vsus, and so become our redeemer. And in Christs example we must note that it is a speciall dutie to knowe when to speake, and when to be silent. The ordering of the tongue is a rare gift, and few attaine vntounto it. Some will peraduenture aske what rule wee hauehave to direct vsus herein? Ans. The general rule for the ordering of the tongne, is the lawe of God. We are commanded to seeke the glorie of God in the first table; and in the second the good of our neighbour: when thy speech therefore will serue either for Gods glorie, or the good of thy neighbor, then thou must speake: if it serue for neither, then bee silent. Againe, if thy silence bee either for Gods glorie, or the good of thy neighbour, then be silent: if it wil not then speake. And because it is hard for a man to knowe when his speech or silence will serue for these two ends: therfore we must praie vntounto God that hee will teach and direct vsus herein: as Dauid doth,Psal. 141.3. Psal. 51.…5.Ps 141:3Ps 51:5 Set a watch (saith he) O Lord before my mouth, and keepe the doore of my lippes: and againe, Open thou my lipps, O Lord, and my mouth shall shewe forth thy praise.

Thus much for the false witnesses produced. Now followeth the third point which is, the adiuring of Christ: for Caiphas the high priest charged him to tel him whether he were the Christ the sonne of God or no. To adiure a man, is to charge and command him in the name of God, to declare a trueth, not onelyonly because God is witnesse thereof, but also because he is a iudge to reuenge,1. Thess. 5.27.1 Thess 5:27 if he speake not the trueth. Thus Paul adiured the Thessalonians, charging them in the Lord, that his epistle should be read vntounto all the brethren the Saints. And the like doth Caiphas to Christ. And hea…e is a thing to be wondred at; Caiphas the high priest adiureth him in the name of God, who is very God, euen the Sonne of God. And this shewes what a small account hee made of the name of God; for hee did it onelyonly to get aduantage on Christs wordes: and so do many nowe adaies, who for a little profit or gaine make a matter of nothing to abuse the name of God a thousand waies.

Christ beeing thus adiured, though silent before, yet nowe in reuerence to Gods maiestie… answered and said: first, Thou hast said it: and in Saint Marke,Mat. 26.25. Mat. 14 62, Ioh. 19.7.Matt 26:25Matt 14:62John 19:7 I am he. In this answer, appeares the wonderful prouidence of god. For though Caiphas take hence the occasion of condemning Christ, yet hath he withall drawne from him a most excellent confession, that he is the Sonne of God, & our alone Sauiour. And by this meanes he proceeds to shut heauen against himselfe, and to open the same for vsus.

Thus we hauehave ended the first inditement of Christ before Caiphas.Ioh. 18.19. Luk. 23. Mat. 2….2. Mat. ….….John 18:19Luke 23Matt 2:2 Nowe followeth the second, which was before Pontius Pilate, in the common hall at Ierusalem. The historie of it is set downe at large in all the Euangelists. In this second inditemēt of Christ (that we may referre eueryevery matter to his place) we are to obserue foure things: I the accusation of Christ before Pilate. II. his examination. III. Pilates pollicie to saue Christ. IV. Pilats absoluing of him; and then the condemnation of Christ in both courts, Ecclesiasticall and ciuill: of these in order. In Christs accusation, we must consider many points. The first is, who were his accusers, namely the high Priest, the Scribes, and Pharisies, and Elders of the people, and the common people: all these conspired togither p. 316to accuse him. The cause that mooued the Pharises and Elders of the people hereunto, is noted by Saint Matthew,Math. …7.…8.Matt 7:8 who saith of enuie they deliuered him. Enuie is nothing but a sadnesse in a mans heart, at the prosperitie of his better. And it raigned in the Scribes and Pharises, and the occasion was this. Christ had taught most heauenly doctrine, and confirmed the same by most wonderfull miracles, and did greatly exceede them all, and was in more account among the people: and for this cause the Scribes and Pharises & high Priests, repined and grudged at him. Now their example serues to admonish vsus to take heede of this sinne, as beeing the mother of many mischiefes. And we must rather follow the example of Moses, who when Iosua desired him to forbid Eldad and Medad to prophecie, answered,Numb. 11.26, 27,28.Num 11:26Num 11:27Num 11:28 Enuiest thou for my sake? yea I would to God all the lords people were prophets. And we must be of the same minde with Iohn Baptist, who hearing by his disciples that the people left him and followed Christ, said,Ioh. 3.29.John 3:29 his ioy was fulfilled, for Christ must increase, and he must decrease. And so we must be glad and content when we see the prosperitie of our neighbours any way. Now the cause why the common people ioyne with them was,Math. 27.20.Matt 27:20 because the chiefe Priests and the Scribes & Elders had perswaded them to a bad conceit of Christ. Hence it appeares that it is most requisite for any people, be they neuer so good, to hauehave good magistrates, & godly rulers to gouerne them by wise and godly counsell. The necessitie hereof was well knowne to Iethro Moses father in law, though he were a heathen man:Exod. 18.21.Exod 18:21 for he biddeth Moses to prouide among all the people men of courag… fearing God, men dealing truly, hating couetousnesse, and appoint them to be rulers ouer the people. Teaching vsus, that if couetous, malitious, and vngodly men, not fearing God… goe before the people, they also shall in all likelihood be carried into the like sinnes by their example.

The next point concernes the place where they accuse him, which was at the doore of the common hall:Ioh. 1…8.John 1:8 for hauing brought him before the counsell at Ierusalem and there condemned him of blasphemie, afterward they bring him into the common hall where Pilate sate iudge. Yet did they not enter in, but staied without at the dore, least they should be defiled, and be made vnfit to eate the passeouer. In which practise of theirs, we are to marke an example of most notable both superstition, and most grosse hypocrisie. For they make no bones to accuse and arraigne a man most iust and innocent, and yet are very strict and curious in an outward ceremonie. And in like maner they make no conscience to giuegive thirtie pieces of siluer to betray Christ:Math. 27.6.Matt 27:6 but to cast the same into the treasurie, they make it a great and heinous offence. And for this cause Christ pronounceth a woe vntounto the Scribes and Pharises, calling them hypocrites: for, saith he,…ath. 23.23. you tithe mynt, anyse, and commin, and leaue the weightie matters of the law, as iudgement, and merciemercy. And the very same thing we see practised of the Church of Rome at this day, and of sundrie Papists that liue amōgst vsus: they will not eate flesh in Lent, or vponupon any of the Popes fasting daies for any thing: and yet the same men make no conscience of seeking the bloode of the Lords annointed, and their dread soueraigne. And in this we see the most palpable, and most grosse hypocrisie of those that be of that Church. But shall we thinke that our owne Church is free from such men? no assuredly: for take p. 317a view of the profession that is vsed among the people of England, and it will appeare that they place their whole religion for the most part in the obseruation of certaine ceremonies. The manner of most men is to come to the place of assemblies, where God is worshipped, & there mumble vp the Lords prayer, the commandements, and the beleefe in stead of praiers, which being done, God is well serued thinke they: whereas in the meane season they neglect to learne and practise such things as are taught them for their saluation by the ministers of Gods word. At the feast of Easter, eueryevery man will be full of deuotion and charitie, and come to receiue the Lords Supper, as though he were the holiest man in the world; but when the time is past, all generally turne to their old by as againe: and all the yeare after liue as they list, making no conscience of lying, slandering, fraud, and deceit in their affaires among men. But we must know that there is no soundnes of religion, but grosse hypocrisie in all such men: they worship God with their lippes, but there is no power of godlinesse in their hearts.

The third point is, concerning the partie to whome they make this accusation against Christ, namely, not to a Iewe, but to a Gentile: for hauing condemned him in their Ecclesiasticall court before Caiphas the high priest, they bring him to Pontius Pilate the deputie of Tiberius Caesar in Iudea. Where we must obserue the wonderfull prouidence of God, in that not onelyonly the Iewes, but the Gentiles also had a stroke in the arraignment of Christ, that that might be true which the Apostle saith, God shut vp all vnderunder sinne, that he might hauehave merciemercy vponupon all.Rom. 11.32,Rom 11:32

The fourth point is, the matter of their accusation: they accuse our Sauiour Christ of three things: I. that he seduced the people. II. that he forbad to pay tribute to Caesar. III. that he saide he was a king.Luk. 23.…Luke 23 Let vsus well consider these accusations, especially the two last, because they are flat contrarie both to Christs preaching, and to his practise. For when the people would hauehave made him a King, after he had wrought the miracle of the fiue loaues & two fishes, the text saith he departed from among them vntounto a mountaine himselfe alone. Secondly, when tribute was demanded of him for Caesar,Ioh. 6.15. Math. 17.27.John 6:15Matt 17:27 though he were the Kings sonne, and therefore was freed; yet saith he to Peter, least we should offend them goe to the sea, and cast in an angle and take the first fish that commeth vp, and when thou hast opened his mouth, thou shalt finde a piece of twentie pence, that take and giuegive vntounto them for thee and me. And when he was called to be a iudge to deuide the inheritance betweene two brethren, he refused to doe it, saying, Who made me a iudge betweene you? Therefore in these two things, they did most falsly accuse him. Whereby we learne, that nothing is so false and vntrue, but the slanderer dare lay it to the charge of the innocent: the tongues of the slanderers are sharpe swords, and venemous arrowes,Psal. 120.4. and 5.9.Ps 120:4Ps 5:9 to woūd their enemies: their throats are open sepulchres, the poyson of aspes is vnderunder their lippes. If a man speake gracious words, his tongue is touched with the fire of Gods spirit: but as S. Iames saith, the tongue of the wicked is fire,Iam. 3.6.Jas 3:6 yea a world of wickednes, and it is set on fire with the fire of hell: therefore let this example be a caueat to vsus all, to teach vsus to take heede of slandering, for the deuill then speakes by vsus, and kindles our tongues with the fire of hell.

p. 318The fifth point is, the manner of their accusation, which is diligently to be marked: for they doe not onelyonly charge him with a manifest vntruth, but they beseech Pilate to put him to death, crying, aaIniustice. For a bla…phemer by their l…we should be stoned and not crucified. Math. 27…22,23.Matt 27:22Matt 27:23Crucifie him, crucifie him: in so much that Pontius Pilate was afraid of them: where we see how these shamelesse Iewes goe beyond their compasse, and the bounds of all accusers, whose dutie is to testi…ie onelyonly what they know. Now in the matter of this their accusation, appeares their wonderfull inconstancie. For a little before when Christ came to Ierusalem riding vponupon an asse, shewing some signes of his kingly authoritie, they cut downe branches from the trees, and strawed them in the way, crying, Hosanna, Blessed is he that commeth in the name of the Lord: but now they sing another song, and in stead of Hosanna, they crie, Crucifie him, crucifie him. And the like inconstancie is to be found in the people of these our times. They vse to receiue any religion that is offered vntounto them: for in the daies of King Edward the sixth, the people of England receiued the Gospel of Christ: but shortly after in Queene Maries time, the same people receiued the wretched and abhominable doctrine of the church of Rome. And not many yeares after when it pleased God to bring againe the light of his glorious Gospel by our gracious Prince, the same people turned from poperie, and embraced the true religion againe. And thus with the Iewes one while they crie Hosanna to Christ, and receiue his Gospel; and shortly after they crie, Crucifie him, crucifie him, by embracing idolatrous poperie. Let vsus therefore learne in the feare of God, by the ficklenes of the Iewes… that sing two contrarie songs in so short a space, to acknowledge our inconstancie and weaknes in the matter of religion: whereby if God leaue vsus … …itle to our selues, we shall straightway forsake Christ, his Gospel, and all.