A Golden Chain, Text 1 (7 of 13)

A Golden Chain · Text 1 (7 of 13)

p. 345And as Christs death was voluntarie, so was it also an accursed death, and therefore it is called the death of the crosse. To signifie this point the Creede saith that he was crucified and also died.And it containeth the first and the second death: the first is the separation of the bodie from the soule: the second is the separation of bodie and soule from God: and both were in Christ: for beside the bodily death, hee did in soule apprehend the wrath of God due to man for sinne: and that made him crie, My God, my God, why hast thou forsaken me?

And here wee must not omitte a necessarie point, namely how farre foorth Christ suffered death. Answere. Some thinke that hee suffered onelyonly a bodily death, and such paines as followe the dissolution of nature: but they, no doubt, come to short, for why should Christ hauehave feared death so greatly if it had beene nothing but the dissolution of nature. Some againe thinke that he died, not onelyonly the first, but also the second death: but it may bee they goe to farre: for if to die the first death bee to suffer a totall separation of bodie and soule, then also to die the second death is wholly and euerie way to bee seuered from all fauour of God, and at the least for a time to bee oppressed of the same death as the damned are. Nowe this neuer befell Christ, no not in the middest of his sufferinges, considering that euen then he was able to call God his God. Therefore the safest is to follow the meane; namely that Christ died the first death in that his bodie and soule were really and wholly seuered, yet without suffering any corruption in his bodie, which is the effect and fruit of the same: & that withall he further suffered the extreame horrours and pangs of the second death, not dying the same death nor being forsaken of God, more then in his own apprehension or feeling. For in the very middest of his sufferings the father was well pleased with him. And this which I say doth not any whit lesson the sufficiencie of the merit of Christ: for whereas he suffered truely the very wrath of God, and the very torments of the damned in his soule, it is as much as if all the men in the worlde had died the second death, and had bin wholly cut off from God for euer and euer. And no doubt Christ died the first death onelyonly suffering the pangs of the second; that the first death might be an entrance not to the second death which is eternall damnation, but a passage to life eternall.

The benefits and comforts which arise by the death of Christ are specially foure. The first is the change of our naturall death, I say not the taking of it away, for we must all die; but whereas by nature death is a curse of God vponupon man for eating the forbidden fruite, by the death of Christ it is changed from a curse into a blessing: and is made as it were a middle way and entrance to cō uaigh men out of this worlde into the kingdome of glorie in heauen: and therefore it is said, Christ by his death hath deliuered them from the feare of death, which all the daies of their liues were subiect to bondage. Heb. 2.15.Heb 2:15A man that is to encounter with a scorpion, if he knowe that it hath a sting, he may be dismaied; but beeing assured that the sting is taken away, he neede not feare to encounter therewith. Nowe death in his owne nature considered, is this scorpion armed with a sting: but Christ our Sauiour by his death hath pulled out p. 346the sting of our death, and on the crosse triumphantly saith, O death, where is thy sting? O graue, where is thy victory? …. 15 55.and therefore euen then when wee feele the pangs of death approch, wee should not feare but conceiue hope, considering that our death is altered and changed by the vertue of the death of Christ. Secondly, the death of Christ hath quite taken away the second death from those that are in Christ: as Paul saith,Rom. 3.1.Rom 3:1 There is no no condemnation to them which are in Christ Iesus, which walke not after the flesh, but after the spirit. Thirdly, the death of Christ is a meanes to ratisie his last will and testament:Heb 9.15,16.Heb 9:15Heb 9:16 For this cause was Christ the Mediatour of the newe testament, that through death (which was for the redemption of the transgressions which were in the former testament) they which were called might receiue the promise of the eternall inheritance. For where a testament is, there must be the death of him that made the testament: for the testament is confirmed when men are dead: for it is yet of no force as long as he is aliue that made it. And therefore the death of Christ doth make his last wil and testament which is his couenant of grace, authentical vntounto vsus. Fourthly, the death of Christ doth serue to abolish the originall corruption of our sinnefull hearts. As a strong corasiue laid to a sore, eates out all the rotten and dead flesh: euen so Christs death being applyed to the heart of a penitent sinner by faith, weakens and consumes the sinne that cleaues so fast vntounto our natures and dwells within vsus. Some will say, howe can Christs death which now is not, because it is long agoe past and ended, kill sinne in vsus nowe? Answ. Indeede if we regard the act of Christs death, it is past, but the vertue and power thereof endureth for euer. And the power of Christs death is nothing els but the power of his Godhead, which inabled him in his death to ouercome hell, the graue, death, and condemnation, and to disburden himselfe of our sinnes. Nowe when we hauehave grace to denie our selues, and to put our trust in Christ, & by faith are ioyned to him, thē as Christ himselfe by the power of his godhead ouercame death, hell, and damnation in himselfe; so shall wee by the same power of his godhead kill and crucifie sinne & corruption in our selues. Therefore seeing we reape such benefit by the death of Christ, if wee will shewe our selues to bee Christians, let vsus reioyce in the death of Christ: and if the question bee, what is the chiefest thing wherein wee reioyce in this world? we may answer, the very crosse of Christ, yea the verie least drop of his blood.

The duties to be learned by the death of Christ are two: the first concernes all ignorant and impen…tent sinners. Such men whatsoeuer they be, by the death of Christ vponupon the crosse, must be mooued to turne from their sinnes: and if the consideration hereof will not mooue them, nothing in the world will. By nature eueryevery man is a vassall of sinne, and a bondslaue of Satan: the deuill raignes and rules in al men by nature, and we our selues can do nothing but serue and obey him. Nay (which is more) we liue vnderunder the fearefull curse of God for the least sinne. Well now, see the louelove of the sonne of God, that gaue himselfe willingly to death vponupon the crosse for thee… that he might free thee from this most feareful bondage. Wherfore let all those that liue in sin & ignorāce reason thus with thēselues: Hath Christ the son of god done this for vsus, and shal we yet liue in our sinnes? hath he set open as it were the ve…ie gates p. 347of hell, and shall we yet lie weltring in our damnable waies and in the shadowe of death? In the feare of God let the death of Christ be a meanes to turne vsus to Christ: if it can not mooue vsus, let vsus be resolued that our case is dangerous. To goe yet further in this point, eueryevery one of vsus is by nature a sicke man, wounded at the very heart by Satan: though we feele it not, yet we are deadly sicke: and beholde, Christ is the good phisitian of the soule, and none in heauen or earth, neither Saint, angel, nor man can heale this our spirituall wound but he alone: who though he were equall with the Father, yet he came downe from his bosome and became man, and liued here many yeares in miserie and contempt: and when no hearbe nor plaister could cure this our deadly wound or desperat sicknesse, he was content to make a plaister with his owne blood: the paine he tooke in making it caused him to sweate water and blood: nay the making of it for vsus cost him his life, in that he was content by his owne death to free vsus from death: which if it be true, as it is most true, then wofull & wretched is our case if we will still liue in sinne, and will not vse meanes to lay this plaister vntounto our hearts. And after the plaister is applyed to the soule, wee should do as a man that hath bin grieuously sick, who when he is on the mending hand, gets strength by little and little. And so should we become newe creatures going on from grace to grace, and shew the same by liuing godlily, righteously, and soberly, that the worlde may see that we are cured of our spirituall disease. O happie, yea thrice happie are they that hauehave grace from god to doe this. The second dutie concernes them which are repentant sinners. Hath Christ giuen himselfe for thee, and is thy conscience setled in this? then thou must answerably beare this mind, and if thy life would serue for the glory of God and the good of his Church, thou wouldst then giuegive it most willingly if thou be called thereto. Secondly, if Christ for thy good hath giuen his life, then thou must in like maner be content to die for thy brethren in Christ, if neede be:1. Iohn. 3.16.1 John 3:16 He… (saith Saint Iohn) laid downe his life for vsus, therefore we… ought to lay downe our liues for our brethren. Thirdly, if Christ was content to shedde his owne heart blood not for himselfe, but for the sinnes of euerie one of vsus, then we must be thus affected, that rather then by sinning wee would willingly offend God, we should be content to hauehave our own blood shed: yea if these two things were put to our choise, either to doe that which might displease God, or els to suffer death… wee must rather die then doe the same. Of this minde hauehave beene all the Martyrs of God, who rather then they would yeeld to Idolatrie, were content to suffer most bitter torments and cruell death. Yea, eueryevery good Christian is so affected, that he had rather choose to die then to liue, not mooued by impatience in respect of the mis…ries of this life: but because hee would cease to offend so louing a father. To sinne is meate and drinke to the worlde, but to a touched and repentant heart there is no torment so grieuou… as this is, to sinne against God, if once he bee perswaded that Christ died for him.

Thus much for Christs death: nowe followe those things which befell Christ when he was newely dead; and they are two especially. The first, that his legges were not broken as the legges of the two theeues were. Of the first, S. Iohn r…ndreth a reason, namely, that the Scripture might be fulfilled, which p. 348saith,Ioh. 19.36. Exod. 1….46.John 19:36Exod 1:46 not a bone of him shalbe broken: which wordes were spoken by Moses of the paschall lambe, and are here applied to Christ, as beeing typically figured thereby. And hence we obserue these two things. First, that Christ crucified is the true paschall lambe, as S. Paul saith, Christ our passeouer is sacrificed: and S. Iohn saith,1. Co…. 5.7. Ioh. 1.29.John 1:29 Behold the lambe of God, distinguishing him thereby from the typicall lambe. In this that Christ crucified is the true paschall lambe, the childe of God hath wonderfull matter of comfort. The Israelites did eate the passeouer in Egypt,Exod. 12.23.Exod 12:23 & sprinkled the blood of the lambe on the posts of their dores, that when the angel of God came to destroy the first borne both of man and beast, and saw the blood vponupon their houses might passe ouer them, that the plague should not be vponupon them to destruction. So likewise if thou dost feed on the lambe of God, and by a liuely faith sprinkle the dore of thine heart with his bloode, the iudgements of God in this life, and the terrible curse of death, with the fearefull sentence of condemnation at the day of iudgement, and all punishments due vntounto thy sinnes shall passe ouer thee, and not so much as touch thee. And whereas the legges of our Sauiour Christ were not broken by the souldiours, who sought by all meanes possible to worke against him all the mischiefe they could: we may note, that the enemies of Christ and his Church, let them intend to shew neuer so much malice against him, they can not goe beyond that libertie which God giueth them, they can doe no more for their liues then that which God willeth. The Medes and Persians are called the Lords sanctified ones: Cyrus is called the man of Gods counsell, Isa. 13. 3. Isa 46.12.Isa 13:3Isa 46:12because whatsoeuer they intended against the people of God, yet in all their proceedings they did nothing but that which God had determined before to be done. And when Senacherib came against the Iewes as a wilde beast out of his denne, the Lord telleth Hezekiah concerning Ashur that he will put his hooke in his nostrills, and his bridle in his lippes, and bring him backe againe the same way he came, Isa. …7.29.Isa 7:29that is, he will so rule him that he shall not doe the least hurt vntounto the Iewes, more then God will. This is a matter of great comfort to Gods church oppressed with manifold enemies, Papists, Iewes, Turks and all infidels, malitiously bent against it for Christs sake. For though they intend and practise mischiefe, yet more then Gods will and counsell is, they can not doe: because he hath his ring in their nostrils, and his bridle in their lippes to rule them as he listeth.

The second thing which fell out immediately vponupon the death of Christ is, that the souldiours pearced his side with a speare, and thence issued water and blood. The vse which ariseth of this point is two-fold: first, it serues to prooue that Christ died truly, and not in shew, or a fained death: for there is about the heart a filme or skinne like vntounto a purse wherein is contained cleare water to coole the heat of the heart,Columb. de re An it. l. 7. and therefore when water and bloode issued out after piercing of the side, it is very likely that aapericardium.that very skinne was pierced: for els in reason we can not coniecture whence this water should come. Saint Iohn an eye-witnes of this thing, beeing about to prooue that Iesus the sonne of Marie was the true Messias, bringeth in sixe witnesses: three in heauen, the Father, the Word, and the holy Ghost: & three in earth, the Water, the Spirit, and the blood: 1. …oh. 5….where no doubt he alludeth to the water and blood that issued out p. 349of the side of Christ: by spirit we may vnderstand the efficacie and operation of Gods spirit making men to bring forth the fruits of the same, as louelove, peace, ioy, &c. And the second witnes, namely water, hath relation to the water that came forth of Christs side, which signifieth the inward washing away of sinne, and the purging of the heart by Christs blood: which also is and was signified by the outward washing of the bodie with water in baptisme. The third witnes he calls blood, alluding to the blood that issued out of Christs side: whereby is signified the expiation or satisfaction made to Gods iustice for mans sinne. The same vse had the ceremoniall sprinkling in the old testament, typically signifying the sprinkling of Christs blood. Now these three witnesses are not to be sought for in heauen, but eueryevery Christian man must search for them in his owne heart and conscience, and there shall he finde them in some measure. And this water and blood flowing out of the side of Christ beeing now dead, signifieth that he is our iustification and sanctification euen after his death: and that out of his death springs our life: and therfore as Eue was made of a ribbe taken out of the side of Adam: so springs the Church out of the blood that flowes out of the side of the second Adam.

Hauing thus intreated of Christs execution, let vsus now come to the last point, namely the excellencie of Christs passion, cōsisting in these two points: I. a Sacrifice: II. a triumph. For the first, when Christ died he offered a propitiatorie and reall sacrifice to his father: and herein his death and passion differeth from the sufferings and deaths of all men whatsoeuer. In this sacrifice, we must consider foure things: I. who was the priest. II. what was the sacrifice. III. what was the altar. IV. the time wherein this sacrifice was offered. The priest was Christ himselfe, as the author of the epistles to the Hebrewes prooues at large from the third chap. to the 9. and of him we are to consider these foure points. The first, what is the office of Christs priesthood. Ans. The office of Christs priesthood stands in three things: I. to teach doctrine, and therefore he is called the high priest of our profession, Hebr. 3.…Heb 3that is, of the Gospel which we professe, because he is the author and Doctour of the same. II. to offer vp himselfe vntounto his father in the behalf of man, for the appeasing of his wrath for sinne. III. to make request or intercession to God the father, that he would accept the sacrifice which he offered on the crosse for vsus. The second point is, According to which nature he was a priest: whether in his manhood, or in his godhead, or both togither? Ans. The office of his priesthood is performed by him according to both his natures: and therefore he is a priest not as the Papists would hauehave him, according to his manhood onelyonly, but as he is both God and man: for as he is a Mediatour, so is he a priest: but Christ is a Mediatour according to both natures: each nature doing that which is peculiar to it, & conferring something to the worke of redemption: and therfore he is a priest as he is both God and man. The third point, After what order he is a priest? Ans. The Scripture mentioneth two orders of priests: the order of Leui, and the order of Melchisedeck. Christ was not a priest after the order of Aaron: and yet notwithstanding in that priesthood were many notable rites whereby the priesthoode of our Sauiour Christ was resembled, and we may note fiue especially. First in the annointing of the high priests, as of p. 350Aaron and his sonnes after him, oile was poured on his head,Exod. 29.7. Psal. 113.2.Exod 29:7Ps 113:2 and it ran down to the very edge of his garments, whereby was signified that Christ the true high priest was annointed with the oyle of gladnesse aboue his fellowes, Psal. 45.7.Ps 45:7that is, that his manhoode was filled with the gifts and graces of God, both in measure, number,Exod. 28.2.Exod 28:2 and degree aboue all men and angels. Secondly, the sumptuous and gorgious apparell which the high Priest put on, when he came into the sanctuarie, was a signe of the rich and glorious robe of Christs righteousnesse, which is the puritie and integritie of his humane nature and of his life. Thirdly, the speciall parts of the high Priests attire were, first the Ephod, the two shoulders whereof had two onyx stones,Exod. 28.12.21.Exod 28:12Exod 28:21 whereon were engrauen the names of the twelue tribes of Israel: sixe names on the one stone, and sixe on the other, as stones of remembrance of the children of Israel to God ward: secondly, the brestplate of iudgement like the worke of the Ephod, wherein were set twelue stones according to the names of the children of Israel, grauen as signets eueryevery one after his name. Now by these two ornaments were figured two things in Christ: by the first, that he carries all the Elect on his shoulders, and supports them by his spirit so lōg as they are in this world, against the world, the flesh, and the deuill. By the second, that Christ our high priest beeing now in his sanctuarie in heauen, hath in memorie all the Elect, & their very names are written as it were in tables of gold before his face, and he hath an especiall louelove vntounto them and care ouer them. VponUpon this ground the church in the Canticles praies on this manner, Set me as a seale on thy heart, and as a signe… vponupon thy arme. Cant. 8.6.Song 8:6And indeede this is a matter of comfort vntounto vsus all, that Christ hath our seuerall names written in pretious stones before his face, though he be now in heauen and we on earth: and that the particular estate of eueryevery one of vsus is both knowne and regarded of him. Againe, God gaue to Moses the Vrim and Thummim, which was put on the breastplate of the high priest, when he was to aske counsell from God of things vnknowne, before the merciemercy seat, whence God gaue answer. What the Vrim and Thummim was, it is not knowne: and it is like it was not made by any art of man, but giuen by God; and how it was vsed we can not tell: but yet the signification of the words affoardeth matter of meditation. Vrim signifies lights, and Thummim signifies perfections. And by this a further matter was prefigured in Christ, who hath the perfit Vrim and Thummim in his breast: first, because in him are hidde all the treasures of wisdome and knowledge:Colos… ….3. secondly, because he reueales to his Church out of his word such things as none can know but the children of God: as Dauid saith,Psal. 25.14. E…h. 1.17.Ps 25:14 The secret of the Lord is reuealed to them that feare him. And for this cause the spirit of Christ is called the spirit of wisdome and reuelation: …. Cor. 2.…2.and the spirit of God, whereby we know the things that are giuen vntounto vsus of God: as namely, our election, vocation, iustification, and sanctification in this life, and our eternall glorification after this life: yea to eueryevery member of Christ within his Church he giues a speciall spirit of reuelation out of the word, whereby he may know that God the father is his father; the sonne the redeemer, his redeemer; and the holy Ghost his sanctifier and comforter. Lastly, the high priest had a plate on his forehead, and therein was engrauen the holines of Iehouah: Exod. …8.36.Exod 8:36this signified the holines of Christ: for as he is God, he is p. 351holines it selfe: and as he is man, he is most holy, beeing sanctified by the holy Ghost for this ende, that he might couer our sinnes and vnrighteousnes, with his righteousnes and holy obedience.

The second order of priesthood is the order of Melchisedeck, of which order Christ was, as Dauid saith,Heb. 7.Heb 7 Thou art a priest for euer after the order of Melchisedeck: and that in two speciall respects. I. Melchisedeck was both a priest and a king: so was Christ. II. Melchisedeck had neither father nor mother, because his historie is set downe with mention of neither: so likewise Christ as he is God, had no mother; and as he is man, he had no father. The Papists auouch Christ to be a priest of this order in a new respect, in that as Melchisedeck offered bread and wine,Gen. 14.18.Gen 14:18 when Abraham came from the slaughter of the Kings: so (say they) Christ in his last supper did offer his owne bodie & blood vnderunder the formes of bread and wine. But this is a friuolous deuice of theirs: for if we read Hebr. 7. where this point is handled, there is no comparison at all made of their two sacrifices; but the resemblances before named are set downe, in which, person is compared with p…rson. Againe, it is not said in Genesis that Melchisedeck offered sacrifice;Protulit non obtu…it. but that he brought forth bread and wine, and made a feast to Abraham and his companie. And if Christ should be of the order of Melchisedeck, in regard of the offering of bread and wine, yet would this make much against the Papists. For Melchisedeck brought forth true bread and true wine; but in the sacrifice of the masse there is no true bread nor true wine: but (as they say) the reall bodie and blood of Christ vnderunder the forme of bread and wine.

The fourth point is, whether there be any more reall priests of the newe Testament beside Christ or no? Ans. In the old testament there were many priests one following another in continuall succession, but of the new Testament there is one onelyonly reall priest, Christ Jesus God and man, and no more: as the author of the Hebrewes saith,He…. 7.24. foreign. because he endureth for euer, he hath an euerlasting priesthoode: and the word translated [euerlasting] signifieth such a priesthood, which can not passe from him to any other, as the priesthood of Aaron did. And therefore the priesthood of Christ is so tied to his owne person, that none can hauehave the same but he; neither man nor angel, nor any other creature, no not the Father nor the holy Ghost. But the factours of the church of Rome will say, that Christ may hauehave men to be his deputies in his stead to offer sacrifice. Ans. We must consider Christ two waies: I. as he is God: II. as he is Mediatour. As he is God with the father and with the holy Ghost, he hath Kings and Magistrates to be his deputies on earth: and therefore they are called Elohim, Psal. 82…Ps 82that is, gods. But as he is Mediatour, and so consequently a priest and a King, he hath neither deputie nor vicegerent; neither king to rule in his stead ouer his Church, nor priest to offer sacrifice for him: nay he hath no Prophet to be his deputie, as he is the doctour of the Church. And therefore he saith to his disciples; be not called doctors,Ma…h. 23.10. for one is your doctor. Indeed he hath his ministers to teach men his wil: but a deputie to offer sacrifice in his stead he hath not. And therefore we may with good conscience abhorre the massing priesthood of the church of Rome, as a thing fetched frō the bottom of hell: and their massing priests as instruments of Satan; holding this for a p. 352very truth, that we hauehave but one onelyonly priest euen Christ himselfe God and man. Indeede all Christians are priests to offer vp spirituall sacrifice: but it is the propertie of Christ alone to offer an outward and reall sacrifice vntounto God now in the new Testament.

Thus much of the first point who is the priest. The second followeth: what is the sacrifice. Answ. The sacrifice is Christ, as he is man, or the manhoode of Christ crucified. As the priest is both God and man; so the sacrifice is man, aaor… the god…. He…. 10.10.not God. So it is saide, we are sanctified by the offering of the body of Iesus Christ. Touching this sacrifice, sundrie questions are to be skanned. The first, what kind of sacrifice it was? Ans. In the old testament there were two kinde of sacrifices: one, propitiatorie which serued to satisfie for sinne: the other eucharisticall for praise and thanksgiuing.… 1.8. Now the sacrifice of Christ was a sacrifice propitiatorie specially prefigured by the typical sacrifice, called the whole burnt offering; for as it was all consumed to ashes vponupon the altar, and turned into smoke, so the fire of Gods wrath did seaze vponupon Christ on the crosse, and did consume him as it were to nothing to make vsus something. Secondly, when Noe offered an whole burnt offering after the flood, it is saide,Gen. ….21. God smelled a sauour of rest: not because he was delighted with the smell of the sacrifice, but because he approoued his faith in Christ. And hereby was figured, that Christ vponupon the crosse was an offering,Ep…. 5.2. & a sacrifice of a sweete smelling sauour vntounto God: because God was well pleased therewith. Now whereas Christ was content wholly to offer vp himselfe to appease the wrath of his father for vsus: it must teach vsus to giuegive our bodies and soules, as holy, liuing, and acceptable sacrifices, wholly dedicating them to the seruice of God.

The second question is, how oft Christ offered himselfe? Ans. Once onelyonly and no more. This must be held as a principle of diuinitie:Heb. 10.14.Heb 10:14 With once offering hath he consecrated for euer, them that are sanctified: and againe,Heb. 9.28.Heb 9:28 Christ was once offered to take away the sinnes of many. And it serueth to ouerthrow the abominable sacrifice of the masse, in which the true bodie and blood of Christ is offered vnderunder the formes of bread and wine, really and substantially (as they say) for the remission of the sinnes of the quicke and the dead, and that continually: but if this vnbloodie sacrifice of Christ be good, then it is either the continuing of that which was begunne on the crosse by Christ himselfe, or the iteration of it by the masse priest. Now let Papists chuse whether of these two they will: if they say it is the continuing of the sacrifice of Christ, then they speake outragious blasphemie: for it is in effect to say, that Christs sacri…ice was not perfect, but onelyonly begun on the crosse, and must be accomplished by the masse priest to the end of the world. If they affirme the second, that it is an iteration of Christs sacrifice, then also they speake blasphemie: for hereby they make it also an imperfit sacrifice, because it is repeated and iterated: for vponupon this ground doth the author to the Hebrues prooue, that the sacrifices of the old testament were imperfit, because they were daily offered. And whereas they say there be two kinds of sacrifices, one bloody once onelyonly offered vponupon the crosse: the other vnbloody, which is daily offered, I answer, that this distinction hath no ground out of Gods word: neither was it knowne to the holy Ghost who saith,Heb. 9.22.Heb 9:22 that without blood there is no remission of sinnes.

p. 353The third question is, what is the fruit of this sacrifice? Ans. The whole effect thereof is contained in these foure things: I. the oblation of Christ purgeth the beleeuer from all his sinnes whether they be originall or actuall: so it is said,1. Ioh. 1.7.1 John 1:7 If we walke in the light, we hauehave fellowship one with another: and the blood of Iesus Christ his sonne purgeth vsus from all sinne: whether they be sinnes of omission in regard of our duties: or of commission in doing euill. II. the oblation serueth for the iustifying of a sinner before God, as Paul saith,Rom. 5.10.Rom 5:10 We are iustified by his blood, and are reconciled to God by his death. This being here remembred, that in the passion of Christ we include his legall obedience, whereby he fulfilled the law for vsus. III. the oblation of Christ serues to purge mens consciences from dead workes;Heb. 9.14.Heb 9:14 How much more then shall the blood of Christ, which through the eternall spirit offered himselfe without spot to God, purge your consciences from dead works to serue the liuing God. IV. the oblation of Christ procures vsus libertie to enter to heauen,Heb. 10.20.Heb 10:20 By the blood of Christ Iesus we may be bold to enter into the holy place, by the new and liuing way which he hath prepared for vsus through the vaile, that is, his flesh. By our sinnes there is a partition wall made betweene God and vsus: but Christ by offering himselfe vponupon the crosse, hath beaten downe this wall, opened heauen, and as it were, trained the way with his owne blood, whereby we may enter into the kingdome of God, and without the which we can not enter in at all.

The last questiō is, how this sacrifice may be applied to vsus. Ans. The meanes of applying this sacrifice be two: I. the hand of God which offereth. II. the hand of the beleeuer that receiueth the sacrifice offered. The hand of God wherby he offereth vntounto vsus his benefit, is the preaching of the word, & the administration of the Sacraments, baptisme, and the Lords supper; and wheresoeuer these his holy ordinances are rightly administred and put in practise, there the Lord puts forth his hand vntounto vsus, and offereth most freely the vertue and benefit of the death of Christ. And then in the next place commeth the hand of the beleeuer which is faith in the heart; which, when God offereth doth apprehend and receiue the thing offered, and make it ours.

The third thing to be spoken of is, the altar whereon Christ offered himselfe. The altar was not the crosse, but rather the godhead of Christ. He was both the priest, the sacrifice, and the altar: the sacrifice, as he is man; the priest, as he is both God and man; the altar, as he is God. The propertie of an altar, is to sanctifie the sacrifice: as Christ saith,Math. 23.9.Matt 23:9 ye fooles and blind, whether is greater the offering, or the altar that sanctifieth the offering? Now Christ as he is God, sanctifieth himselfe as he was man:Ioh. 17.19.John 17:19 and therefore (saith he) for their sakes sanctifie I my selfe, by doing two things: I. by setting apart the manhood to be a sacrifice vntounto his father for our sinnes. II. by giuing to this sacrifice merit or efficacie to deserue at Gods hands remission of our sinnes: the manhood of Christ without the Godhead hath no vertue nor efficacie in it selfe to be a meritorious sacrifice: and therefore the dignitie and excellencie which it hath is deriued thence. As for the chalkie and stonie altars of the Church of Rome; they are nothing els but the toyes of mans braine. Christ himselfe is the onelyonly reall altar of the new testament. And in stead of altars which were vnderunder the law, we hauehave now the Lords table wheron we celebrate the Sacrament of his p. 354bodie and blood, to shew forth his death till he come.

Luk. 4.19.Luke 4:19The fourth point is, concerning the time of Christs oblation, which he himselfe calleth the acceptable yeare of the Lord: alluding vntounto an other yere vnderunder the law called the yeare of Iubile,Lev. 25.10.Lev 25:10 which was eueryevery fiftie yeare among the Iewes, in which at the sound of a trumpet all that had set or sold their possessions receiued them againe: all that were bondmen were then set at libertie. This Iubile was but a figure of that perfect deliuerance which was to be obtained by Christs passion, which was not temporarie deliuerance for eueryevery fiftie yeare, but an eternall freedome from the bondage of sinne, hell, death, and condemnation. And the preaching of the word is the trumpet sounded which proclaimeth vntounto vsus freedome from the kingdome of darknes, and inuites vsus to come and dwell in perfect peace with Christ himselfe. Well, if the yeare of perpetuall Iubile be now come, in what a wretched estate all our loose and blind people that esteeme nothing of that libertie which is offered to them, but choose rather to liue in their sinnes, and in bondage vnderunder Satan and condemnation, then to be at freedome in Christ.

Now follow the vses which are to be made of the sacrifice of Christ. The prophet Aggai saith,Agg. 2.….Hag 2 that the second temple built by Zorubbabel was nothing in beautie vntounto the first which was built by Salomon: and the reason is plaine, for (as the Iewes write) it wanted fiue things which the first tēple had: I. the appearing of the presence of god at the merciemercy seat between the two Cherubims. II. the Vrim and Thummim on the breast-plate of the high priest. III. the inspiration of the holy Ghost vponupon extraordinarie Prophets. IIII. the Arke of the Couenant: for that was lost in the captiuitie. V. fire from heauen to burne the sacrifices. Yet for all this, the Prophet afterward saith,Agg. 2.10.Hag 2:10 The glorie of the last House, shall be greater then the first. Now it may be demanded, how both these sayings can stand together. Ans. We are to know, that the second Temple was standing in the time when Christ was crucified for our …innes; and it was the sacrifice of Christ which gaue glorie and dignitie to the second temple, though otherwise for building and outward ornaments it was farre inferiour to the first. And by this we are taught, that if we would bring glorie vntounto our owne selues, vntounto our houses and kindred, either before God or before men, we must labour to be partakers of the sacrifice of Christ, and the sprinkling of his blood to purge our hearts. This is the thing that brings renowne both to place and person, how base soeuer we be in the eyes of the world. Secondly, all oblations and meate offerings were sprinkled with salt, and eueryevery sacrifice of propitiation which was to be burned to ashes,Lev. 2.…. Ez…ch. 43.24.Lev 2 was first salted: and hereby two things were signified. The first, that eueryevery one of vsus in our selues are loathsome or vile in the sight of God;…z…ch. 16.4. like vntounto stinking carrion or raw-flesh kept long vnpoudered. A dead and rotten carkeise is loathsome vntounto vsus; but we in our selues are a thousand times more loathsome vntounto God. The second, that we are as it were salted and made sauorie and acceptable to God by the vertue of the sacrifice of Christ vponupon the crosse. Our dutie then is to labour that we may feele in our selues the biting and sharpnes of the oblation of Christ, to wast and consume the superfluities of sinne and the corruptions of our natures. And we must withall indeauour, that the whole p. 355course of our liues, and our speech it selfe be gratious and poured with salt,Coloss. 4.6. Mat. 5.13.Col 4:6Matt 5:13 least God at length spue vsus out of his mouth. To this ende hath God appointed his ministers to be the salt of the earth, that by their ministerie they might apply the death of Christ, and season the people. And it hath pleased God to be sprinkle this land with more plentie of this salt then hath beene heretofore. But, alas, small is the number of them that giuegive any relish of their good seasoning. The more lamentable is their case. For as flesh that cannot be seasoned with salt, putrifies: so men, that cannot bee sweetned and changed by the sacrifice of Christ, doe rot and perish in their sinnes.Eze. 47.8.11.Ezek 47:8Ezek 47:11 The waters that ishued from vnderunder the threshold of the Sancturie, when they came into aaMare mortuum.the dead sea, the waters thereof were holesome: but myrie places and marishes which could not be seasoned, were made saltpits. Now these waters are the preching of the gospel of Chrtst, which flowing through all the parts of this Ile, if it doe not season & change our nation, it shal make it as places of nettles & saltpits, & at length be an occasion of the eternal curse of god. Thirdly, Christs priesthood serues to make eueryevery one of vsus also to be priests. And being priests, we must likewise hauehave our sacrifice and our altar. Our sacrifice is the cleane offering, Mal. 1.11.Mal 1:11which is the lifting vp of pure handes to God without wrath or doubting in our prayers:1. Tim. 2.8.1 Tim 2:8 also our bodies and soules, our hearts, and affections, the workes of our liues, and the workes of our callings: all which must be dedicated to the seruice of god for his glorie, and the good of his Church. The altar wheron wee must offer our sacrifice, is Christ our redeemer, both God and man, because by the vertue of his death as with sweete odours he perfumes all our obedience, and makes it acceptable to God.Rev. 8.3. Heb. 13.10.Rev 8:3Heb 13:10 The ministers of the Gospell are also in this manner priests, as Paul insinuateth when hee calleth the Gentiles his offering vntounto God.Rom. 15.16.Rom 15:16 And the preaching of the word is as it were a sacrificing knife, wherby the old Adam must be killed in vsus; & we made an holy & acceptable sweete smelling oblation vntounto God, sanctified by the holy Ghost. Therefore euerie one that heareth Gods worde preached and taught, must indeauour that by the profitable hearing thereof, his sinnes and whole nature may be subdued and killed; as the beast was slaine & sacrificed vponupon the altar by the hand of the Leuite. Lastly the exhortation of the holy ghost must here be considered.Heb. 10.21.Heb 10:21 Seeing (saith he) we hauehave an high priest, which is ouer the house of god, let vsus draw neere with a true heart in assurance of faith, sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water: the meaning of the wordes is this, that if Christ hauehave offered such a sacrifice of such value and price, which procureth pardon of sinne, iustification, sanctification, and redemption, then we must labour to be partakers of it; to hauehave our bodies and soules purified and clensed by his blood, and sanctified throughout by the holy ghost, that thereby we may be made fitte to doe sacrifice acceptable to God in Christ. This is the vse which the Apostle maketh of the doctrine of Christs priesthood in that place, which also eueryevery man should apply vntounto himselfe: for why should we liue in our sinnes and wicked waies, eueryevery houre incurring the danger of Gods iudgements, seeing Christ hath offered such a sacrifice whereby we may be purged and clensed, and at length freed from all woe and miserie.

p. 356Thus much of Christs sacrifice: now followes his triumph vponupon the crosse. That Christ did triumph when he was vponupon the crosse, it is plainly set downe by the Apostle Paul, where he saieth,Col. 2.14.15.Col 2:14Col 2:15 that putting out the hand writing of ordinances that was against vsus, which was contrarie to vsus, he euen tooke it out of the way, and fastened it vponupon the crosse, and hath spoiled the principalities and powers, and hath made shewe of them openly, and hath triumphed ouer …hem in the same crosse. This triumph is set forth by signes and testimonies of two sorts. I. By signes of his glorie and maiestie. II. By signes of his victorie on the crosse. The signes of his glorie and maiestie are principally seuen. The first is the title set ouer his head vponupon the crosse, Iesus of Nazareth king of the Iewes. The ende why titles were set ouer the heads of malefactours was, that the beholders might knowe the cause of the punishment, and bee admonished to take heede of like offences, and be stirred vp to a dislike of the parties executed for their offences. And therfore no doubt, Pilate wrote the title of Christ for the aggrauating of his cause, and that with his owne hand. Yet marke the straunge euent that followed: for when Pilate was about to write the superscription, God did so gouerne and ouer-rule both his heart and hand, that in stead of noting some crime, he sets downe a most glorious and worthie title, calling him, Iesus of Nazareth king of the Iewes: which wordes containe the very summe and pith of the whole gospel of Christ, deliuered by the Patriarches and prophets from age to age. We must not thinke that Pilate did this of any good minde; or vponupon any louelove or fauour that he bare to Christ: but onelyonly as he was guided and ouerruled by the power of God for the aduancement of the honour and glorie of Christ. The like did Caiphas, who though a sworne enemie to Christ, yet he vttered a prophecy of him, saying, that it was necessarie that one should die for the people: not that he had any intent to prophecy: but because the Lord vsed him as an instrument to publish his trueth. And when Balaam for the wages of vnrighteousnesse would hauehave cursed the Lords people, for his life he could not; nay all his cursings were turned into blessings. By this then it appeares, that it is not possible for any man, doe what he can, to stoppe the course of the gospel of Christ: nay: (as we see) God can raise vp the wicked sometime to spread abroad and to publish the truth, though they thē selues intend the contrarie. Furthermore let vsus marke that when the Iewes did most of all intend to bring disgrace and ignominie vponupon our Sauiour Christ, then did they most of all extoll and magnifie his name: they could not for their liues hauehave giuen him a more renowmed title then this, that he was King of the Iewes. And the same is the case of all the members of Christ: for let a man walke in good conscience before God and man, he shall finde this to bee true, that when hee is most disgraced in the world, then commonly he is most honoured with God and men.

Further, Pilate wrote this superscription in three languages, Hebrew, Greeke, and Latine. And no doubt the end thereof in the prouidence of God was, that the passion of Christ, as also the publishing of his kingdome & Gospell might be spread ouer the whole world. This shewes the malice of the Church of Rome, which will not suffer the word of God to be published but in the Latine tongue, least the people should be intangled in errours.

p. 357Againe, when Pilate had thus written the superscription, the high priests and Pharises offended thereat, came to Pilate willing him to change the title, saying,Ioh. 19.12.John 19:12 Write not the King of the Iewes, but that he said, I am the King of the Iewes: but Pilate answered them againe, That which I hauehave written, I hauehave written. Though Pilate had beene ouer-ruled before to condemne Christ to death, against his owne conscience, yet will he not in any wise condiscend to change the superscription. Howe comes this to passe? Surely, as he was ruled by the hand of God in penning it, so by the same hand of God was he confirmed in not changing it. Hence we learne sundrie instructions. First, that no man in the world, let him indeauour himselfe to the vttermost of his power, is able to stoppe the course of the kingdome of God: it stands firme and sure, and all the worlde is not able to preuaile against it. Secondly, whereas Pilate beeing but an heathen man was thus constant, that he will not hauehave his writing changed; we may note, how permanent & vnchangeable the writings of the holy word of God are. They are not the words of heathen men, but were spoken by the mouth of the Prophets and Apostles, as God gaue them vtterance. The booke of Scripture therefore is much more immutable, so as no creature shall be able to change the least part of it till it be fulfilled. Thirdly, by Pilates constancy, we learne to be constant in the practise and profession of the religion of Christ: this is a necessarie lesson for these daies, wherin mens professions doe fleete like water and goe and come with the tyde. Many zealous professours to day, but to morrowe as could as water. And the complaint of the Lord touching times past, agrees to our daies:Ose. 6.Hos 6 O Ephraim, What shall I say to thee? thy righteousnesse is like the morning dewe.

The second is, the conuersion of the theife: a most worthy argument of the godhead of Christ. For by it when he was vponupon the crosse, and in the very middest of his passion, he giues vntounto all the worlde a liuely and notable experience of the vertue and power of his death, so as his verie enemies might not onelyonly beholde the passion it selfe, but also at the same time acknowledge the admirable efficacie thereof. And therefore with the passion of Christ, wee must ioyne the conuersion of the thiefe: which is as it were a crystall glasse wherein we may sensibly behold the endlesse merit and vertue of the obedidience of Christ to his father, euen to the death of the crosse. And therefore I will briefely touch the speciall instructions which are to be learned by it. First let vsus marke that both the thieues in eueryevery respect were equall, both wicked and lewd liuers: and for their notorious faults both attached, condemned, and executed both on the crosse at the same time with Christ: yet for all this, the one repenting was saued, the other, was not. And in their two examples we see the state of the whole worlde, whereof one part is chosen to life eternall: and thereupon attaines to faith and repentance in this life: the rest are reiected in the eternall counsell of God, for iust causes knowne to himselfe, & such being left to themselues neuer repent at al. Secondly we are taught hereby, that the whole worke of our conuersion and saluation must bee ascribed wholly to the meere merciemercy of God: of these two thieues the one was as deeply plunged in wickednes as the other, & yet the one is saued, the other condē ned. The like was in Iacob & Esau;Rom. 9 13.Rom 9:13 both borne at one time, and of the same parents, p. 358and neither of them had done good nor euill when they were borne: yet one was then loued, the other was hated: yea if we regard outward prerogatiues,Gen. 25.13.Gen 25:13 Esau was the first borne, and yet was refused.

Furthermore, the theife on the crosse declareth his conuersion, by manifest signes and fruites of repentance, as appeares by the wordes which he spake to his fellow,Luk. 23.40.Luke 23:40 Fearest not thou god seeing thou art in the same condemnation. Though handes and feete were fast nailed to the crosse, yet heart and tongue are at libertie to giuegive some tokens of his true repentance. The people of this our land heare the word, but for the most part are without either profit in knowledge or amendement of life: yet for all this, they perswade themselues that they hauehave good hearts and good meanings, though they can not beare it away, and vtter it so well as others. But alas, poore soules, they are deluded by Satan: for a man that is conuerted, can not but expresse his conuersion, and bring foorth the fruits thereof. And therefore our Sauiour Christ saith, If a man beleeue in me, out of his bellie shall flowe riuers of water of life. Ioh. 7.38. Iob. 32.19.John 7:38Job 32:19The grace (as Elihu saith) of God is like newe wine in a vessell which must hauehave a vent; and therefore hee that sheweth no tokens of Gods grace in this life, is not as yet conuerted; let him thinke and say of himselfe what he will. Can a man hauehave life, and neuer mooue nor take breath? and can hee that bringeth forth no fruite of his conuersion liue vntounto God? Wel, let vsus now see what were the fruits of the thiefes repentance. They may be reduced to foure heads. First, he rebukes his fellow for mocking Christ, indeauouring thereby to bring him to the same condition with himselfe, if it were possible: whereby he discouers vntounto vsus the propertie of a true repentant sinner, which is, to labour and striue, so much as in him lieth, to bring all men to the same state that hee is in. Thus Dauid hauing tryed the great louelove and fauour of God toward himselfe, breaketh foorth and saith,Psal. 34.11.Ps 34:11 Come children, harken vntounto me, and I will teach you the feare of the Lord: shewing his desire that the same benefits which it had pleased God to bestow on him, might also in like manner be conueied to others. Therfore it is a great shame to see men professing religion, carried away with eueryevery company, and with the vanities and fashions of the world, whereas they should rather drawe euen the worst men that be to the fellowship of those graces of God which they hauehave receiued. That which the Lord spake to the prophet Ieremie,Ierem. 15.19.Jer 15:19 must be applied to all men: Let them returne vntounto thee, but returne not thou vntounto them. In instruments of musicke the string out of tune must be set vp to the rest that be in tune, and not the rest to it.

Againe, in that he checkes hi fellowe, it shewes that those which be touched for their owne sinnes, are also grieued when they see other men sinne and offend God. But to goe further in this point, let vsus diligently and carefully marke the manner of his reproofe, Fearest thou not God, seeing thou art in the same condemnation. In which words he rips vp his lewdnes euen to the quicke, and giues him a worthie item, telling him that the cause of all their former wickednesse, had beene the want of the feare of God. And this point must eueryevery one of vsus marke with great diligence. For if we enter into our hearts and make a through search, wee shall finde that this is the roote and fountaine of all our offences. Wee miserable men for the most part hauehave not p. 359grace to consider that we are alwaies before God; and to quake and tremble at the consideration of his presence: and this makes vsus so often to offend God in our liues as we doe. Abraham comming before Abimelech, shifting for himselfe, saide, that Sara was his sister, and being demanded why he did so, answered,Gen. 20.1….Gen 20:1 because he thought the feare of God was not in that place: insinuating that he which wants the feare of God, wil not make conscience of any sinne whatsoeuer. Would we then euen from the bottome of our hearts turne to God, and become new creatures, then let vsus learne to feare God: which is nothing els but this, when a man is perswaded in his owne heart and conscience that wheresoeuer he be, he is in the presence and sight of God, and by reason therof is afraid to sinne. This we must hauehave fully settled in our hearts, if we desire to learne but the first lesson of true wisdome. But what reason vseth the theefe to draw his fellow to the feare of God? Thou art (saith he) in the same condemnation, that is, by thy sinnes & manifold transgressions thou hast deserued death, and it is now most iustly inflicted vponupon thee; wilt thou not yet feare God? Where we are taught, that temporall punishments and crosses, ought to be meanes to worke in vsus the feare of God; for that is one end why they are sent of God.Psal. 119.71.Ps 119:71 It is good for me (saith Dauid) that I hauehave been chastised, that I may learne thy statutes. And Paul saith,1. Cor. 11.32.1 Cor 11:32 When we are chastised, we are nurtured of the Lord. And the Iewes are taught by the prophet Micah to say,Mich. 7.9.Mic 7:9 I will beare the wrath of the Lord, because I hauehave sinned against him.

The second fruit of his conuersion is, that he condemneth himselfe and his fellow for their sinnes, saying, Indeede we are righteously here, for we receiue things worthie for that we hauehave done, that is, we hauehave wonderfully sinned against Gods maiestie, and against our brethren: and therefore this grieuous punishment which we beare, is most iust and due vntounto vsus. This fruit of repentance springs and growes very thinne among vsus, for fewe there be which doe seriously condemne themselues for their owne sinnes: the manner of men is to condemne others, and to crie out that the world was neuer so bad, but bring them home to themselues, and you shall find that they hauehave many excuses and defences as plaister-worke to cast ouer their foule and filthie sinnes: and if they be vrged to speake against themselues, the worst will be thus; God helpe vsus, we are all sinners, euen the best of vsus. But certen it is, that he which is thoroughly touched in conscience for his sinnes, both can and will speake more against himselfe for his manifold offences, then all the world besides. Thus Paul when he was conuerted,1. Tim. 1.15.1 Tim 1:15 calls himselfe the chiefe of all sinners. And the prodigall childe confessed that he had sinned against heauen and against his father, and was not worthie to be called his child.

The third fruit of his conuersion is, that he excuseth our Sauiour Christ, and giueth testimonie of his innocencie, saying, But this man hath done nothing amisse. Marke here: Pilate condemned Christ, Herod mocked him, all the learned Scribes and Pharises condemned him, and the people crie, away with him, let him be crucified: and among his owne disciples Peter denied him, and the rest ranne away: there remaines onelyonly this poore silly wretch vponupon the crosse to giuegive testimonie of Christs innocencie: whereby we learne, that God chooseth the simple ones of this world, to ouerthrow the wisdom of the wise: p. 360and therefore we must take heede that wee be not offended at the Gospell of Christ, by reason that for the most part simple and meane men in the world embrace it. Nay marke further, this one theife beeing conuerted had a better iudgement in matters concerning Gods kingdome, then the whole bodie of the Iewes. And by this all students may learne, that if they desire to hauehave in themselues vpright iudgement in matters of religion, first of all they must become repentant sinners: and though a man…hauehave neuer so much learning, yet if he be carried away with his owne blind affections and lusts, they will corrupt and darken his iudgement. Men which worke in mines and coale-pits vnderunder the earth, are troubled with nothing so much as with damps, which make their candle burne darke, and sometimes put it quite out. Nowe eueryevery mans sinnes are the damps of his heart, which when they take place, doe dim the light of his iudgement, and cast a mist ouer the mind, and darken the vnderstanding and reason: and therefore a needefull thing it is, that men in the first place should prouide for their own conuersion.

The fourth fruit of his repentance is, that he praieth for mercy at Christs hands, Lord (saith he) remember me when thou commest into thy kingdom: in which praier we may see what is the propertie of faith. This theife at this instant heard nothing of Christ but the scornings and mockings of the people, and he saw nothing but a base …state full of ignominie and shame, and the cursed death of the crosse, yet neuerthelesse hee nowe beleeues in Christ, and therefore intreats for saluation at his hand. Hence we learne, that it is one thing to beleeue in Christ, and another to hauehave feeling and experience: and that euen then when we hauehave no sense or experience we must beleeue: for faith is the subsisting of things which are not seene: Heb. 11.1 …om. 4.1….Heb 11:1and Abraham aboue hope did beleeue vnderunder hope: and Iob saith, though thou kill me, yet will I beleeue in thee. In Philosophy a man beginnes by experience, after which comes knoweledge and beleefe; as whē a man hath put his hand to the fire, & feeles it to be hot, he comes to knowe thereby that fire burnes: but in Diuinitie wee must beleeue though we hauehave no feeling: first comes faith, and after comes sense and feeling. And the ground of our religion standes in this, to beleeue things neither seene not felt to hope aboue all hope, and without hope: in extremitie of affliction to beleeue that God loueth vsus, when he seemeth to be our enemie, and to perseuere in the same to the end…

The answer which Christ made to his praier was, This night shalt thou bee with me in Paradise. Whereby he testifies in the middest of his sufferings the power which he had ouer the soules of men: and verifies that gratious promise, Aske and ye shall receiue, seeke and ye shall finde, knocke and it shall be opened to you: and withall confutes the popish purgatory. For if any man should hauehave gone to that forged place of torment, then the theife vponupon the crosse, who repenting at the last gaspe wanted time to make satisfaction for the temporall punishment of his sinnes. And by this conuersion of the thiefe we may learne that if any of vsus would turne to God and repent, we must hauehave three things. I. The knowledge of our owne sinnes. II. From the bottome of our hearts wee must confesse and condemne our selues for them, and speake the worst that can be of our selues, in regard of our sinnes. III. We must earnestly p. 361craue pardon for them, and call for merciemercy at Gods handes in Christ, withall reforming our liues for the time to come: if we doe, we giuegive tokens of repentance; if not, we may thinke what we will, but we deceiue our selues, and are not truely conuerted. And here we must be warned to take heede least we abuse, as many do, the example of the thiefe, to conclude thereby that we may repent when we will, because the thiefe on the crosse was conuerted at the last gaspe. For there is not a second example like to this in all the whole Bible: it was also extraordinarie. Indeed sundrie men are called at the eleuenth houre, but it is a most rare thing to finde the conuersion of a sinner after the eleuenth houre, and at the point of the twelfth. This mercy God vouchsafed this one thiefe; that he might be a glasse in which we might behold the efficacie of the death of Christ, but the like is not done to many men, no not to one of a thousand. Let vsus rather consider the estate of the other thiefe, who neither by the dealing of his fellow, nor by any speech of Christ could be brought to repentance. Let vsus not therefore deferre our repentance to the houre of death: for then we shall hauehave sore enemies against vsus: the world, the flesh, the deuill, and a guiltie conscience; & the best way is before hand to preuent them. And experience shewes that if a man deferre repentance to the last gaspe, often when he would repent he cannot. Let vsus take Salomons counsel, Remēber thy creatour in the daies of thy youth, before the euill daies come. If we will not heare the Lord when he calleth vsus, hee will not heare vsus when we call on him.

The third signe was, the ecclipsing or darkening of the sunne from the sixt houre to the ninth. And this ecclipse was miraculous. For by the course of nature the sinne is neuer ecclipsed, but in the newe moone: whereas contrariwise this ecclipse was about the time of the passeouer which was alwaies kept at the full moone. Question is made touching the largenes of it:Luk. 23.44. foreign.Luke 23:44 some mooued by the words of Luke, who saith that darkenes was vponupon the whole earth, hauehave thought that the ecclipse was vniuersall ouer the whole world: but I rather thinke that Saint Lukes meaning is, that it was ouer the whole region or countrie of Iurie. For if such a wonder had happened ouer the whole worlde, all Historiographers Greeke and Latine and Astronomers, diligent obseruers of all ecclipses, would hauehave made speciall mention thereof. And though some aaEuseb. Chro. Tertul. Apol. c. 12. Ores. l. 7. c. 4.writers say that it was ouer the whole earth, and that it was set downe in record both by the Romans and Grecians, yet all their writings prooue no more but this, that it was ouer Iurie and Galely and the countries bordering neere vntounto. The vses of this miracle are manifolde. I. This darkening of the sunne giues a checke to the Iewes for their crucifying of Christ: they were not ashamed to apprehend, accuse, and condemne him: yet this glorious creature the sunne pulleth in his beames, beeing as it were ashamed to behold that, which they were not ashamed to doe. II. It serues to signifie the great iudgement of God to come vponupon the Iewes. For when as Christ suffered, darkenesse was ouer all the land of Iurie, and all the world besides had the light of the sunne, so shortly after blindenesse of minde was ouer the whole nation of the Iewes, and all the world besides sawe the sonne of righteousnesse shining vntounto them in preaching of the gospel.2. Cor. 3.5. Mal. 4.2.2 Cor 3:5Mal 4:2 III. It serues to aduertise vsus p. 362that such as carrie themselues towardes Christ as the Iewes did, hauehave nothing els in them but darkenes, and they that sit in darkenesse and shadow of death;Isa. 8.20. Luk 1.79.Isa 8:20Luke 1:79 and therefore not able any whit better to see the way that leadeth vntounto life, then he which is cast into a dark dungeon can; who if they thus remaine, shal at length be cast into vtter darkenes. This being the estate of all them that be forth of Christ,… Pet. 1.1. wee must labour to be freed from this darkenesse, that the day-starre may rise in our hearts, and shine vponupon vsus, and put life into vsus. IV. This miraculous and wonderfull darkening of the sunne doth conuince the Iewes, that Christ whome they crucified was the Lord of glorie, and the Sauiour of the world: and it is very like that this was the principall ende of this miracle. For whereas neither his doctrine, nor his former miracles could mooue them to acknowledge him for that Messias, yet this one worke of God doth as it were strike the naile to the head, and stop al their mouthes. V. Besides this, whereas at the very instant when Christ was about to make a satisfaction to the iustice of his father for our sinnes; the sunne was thus darkened: it teacheth vsus first to think of the passion of Christ, not as of a light matter, but as one of the greatest wonders of the world, at the sight whereof the verie frame of nature was changed: secondly, to thinke of our owne sinnes, as the vilest things in the worlde, and that they deserue the intollerable wrath of God: considering that at the time when they were to bee abolished, the course of nature euen in the very heauens is turned vpside downe.

The fourth signe is, the rending of the vaile of the temple from the top to the bottome.Mat. 27.11.Matt 27:11 The temple was deuided into two parts: the one more inward into which no man might come but the high priest, and that once a yeare; and it was called the holy of holies: the other was that where the people came and offered sacrifices vntounto the Lord. Nowe that which parted the temple into these two parts was called the vaile, & at the time of Christs passion it was rent from the toppe to the very bottome. This hath diuers vses: I. The holy of holies signified the third heauen, where God sheweth himselfe in glory and maiestie vntounto his Saints:Heb. 9 8Heb 9:8 and the rending of the vaile sigureth vntounto vsus, that by the death of Christ heauen which was otherwise shut by our sinnes is now set open, and a way made to enter thereto. II. It signifieth, that by the death of Christ we hauehave without impediment,Ioh. 1.51.John 1:51 free accesse to come vntounto God the father by earnest praier in the name of Christ; which is a most vnspeakable benefit. III. It signifieth that by Christs death an end is put to all ceremonies, to ceremoniall worship, and the sacrifices of the old testament: and that therefore in the newe testament there remaineth one onelyonly reall and outward sacrifice, that is, Christ crucified on the crosse: and the whole seruice and worship of God for outward ceremonies most simple and plaine. IV. The temple was the chiefe and one of the most principal prerogatiues that the Iewes had; it was their glorie that they had such a place wherein they might worship and doe seruice to the true God: and for the temples sake God often spared them, and therefore Daniel praieth:Dan. 9.17.Dan 9:17 O Lord, heare the praier of thy seruant, and his supplication, and cause thy face to shine vponupon the sanctuarie that lieth wast for the Lords sake. Yet for all this, when they began to crucifie the Lord of life, their prerogatiues helpes them not, nay they are depriued thereof, and God euen p. 363with his owne hand rendes the vaile of the temple in sunder, signifying vntounto them, that if they forsake him, he will also forsake them. And so may we say of the church of England. No doubt for the gospels sake we hauehave outward peace and safetie, and many other blessings, and are in account with other nations: yet if we make no conscience to obey the word of God, & if we hauehave no louelove of Christ and his members, God wil at length remooue his candlesticke from vsus, and vtterly depriue vsus of this ornament of the Gospell, and make our land as odious vntounto all the world, as the land of the Iewes is at this day. Let vsus therfore with all care and diligence shewe forth our louelove both to Christ himselfe and to his members, and adorne the gospell which wee professe by bringing forth fruits worthy of it.

The fifth signe is the earthquake, whereby hard rockes were clouen a sunder. And it serues very fitly to signifie further vntounto vsus, that the sinne of the Iewes in putting Christ to death was so heauie a burden, that the earth could not beare it,Mat. 27.5….Matt 27:5 but trēbled thereat, though the Iewes themselues made no bones of it. And it is a thing to be wondred at: that the earth doeth not often in these daies, tremble and quake at the monstrous blasphemies and feareful othes by the wounds and blood and heart of Christ, whereby his members are rent asunder, and he traiterously crucified againe. Secondly, the earthquake shewes vntounto vsus the exceeding and wonderfull hardnes of the hearts of the Iewes, and ours also: they crucified Christ and were not touched with any remorse; and wee can talke and heare of his death, yea we can say hee was crucified for our sinnes: and yet are we nothing affected therewith, our hearts will not rende when as hard rockes cleaue asunder. Thirdly, the moouing of the ea…th, and the rending of the rockes asunder, may be a signe vntounto vsus of the vertue of the doctrine of the gospel of Christ: which is nothing els but the publishing of the passion of his death: which being preached, shall shake heauen and earth, sea and land. It shall mooue the earthen, hard, and rockie hearts of men;Agg. 2.7.Hag 2:7 and raise vp of meere stones and rockes children vntounto Abraham. But the maine vse and ende of this point is, to prooue that he that was crucified, was the true Messias the sonne of God: and therefore had the power of heauen and earth, and could mooue all things at his pleasure.

The sixt signe of the power of Christ is,Mat. 27.52.53.Matt 27:52Matt 27:53 that graues did open, & many bodies of the Saints which slept arose, and came out of their graues after his resurrectiō, and went into the holy citie, and appeared vntounto many. The vse of this signe is this: it signifies vntounto vsus, that Christ by his death vponupon the crosse did vanquish death in the graue, and opened it… and thereby testified that hee was the resurrection and the life: so that it shall not hauehave euerlasting dominion ouer vsus: but that he will raise vsus vp from death to life, and to euerlasting glorie.

The seuenth signe is the testimonie of the Centurion with his souldiours which stood by to see Christ executed: S. Marke saith, when he sawe that Christ thus crying gaue vp the ghost, he said,Mar. 15.3….Mark 15:3 truely this was the sonne of God. Thus wee see it is an easie matter for Christ to defend his owne cause: let Iudas betray him, Peter denie him, and all the rest forsake him, yet he can if it so please him make the Centurion that standeth by to see him executed to testify of his innocency. But what was the occasion that mooued him to giuegive so worthie p. 364a testimonie? S. Matthew saith,Math. 27.54.Matt 27:54 it was feare, and that feare was caused, by hearing the loud crie of Christ, and by seeing the earthquake & things which were done. And this must put vsus in minde not to passe by Gods iudgements which daily fall out in the world, but take knowledge of them, and as it were, to fixe both our eyes on them. For they are notable meanes to strike and astonish the rebellious heart of man, and to bring it in awe and subiection to God. After that the two first captaines with their fifties commanding the Prophet Elias to come downe to king Achaziah, were consumed with fire from heauen, the king sent his third captain ouer fiftie with his fiftie to fetch him down: but what doth he? it is said, he fell on his knee before Eliah, and besought him, saying,…. King. 1.1…. O man of God, I pray thee, let my life and the liues of these fiftie seruants be pretious in thine eyes. But what was the cause why he praied thus? Surely he obserued what iudgements of God fell vponupon his two former fellow captaines, Behold, saith he, there came downe fire from heauen, and deuoured the two former captaines with their fifties: therefore let my life be pretious now in thy sight. Thus laying to his owne heart and making vse of Gods iudgements, he humbled himselfe and was spared with his fiftie. And Habaccuk saith,Habac. ….16. When I heard the voyce, namely of Gods iudgements, rottennes entred into my bones, and I trembled in my selfe that I might be safe in the day of the Lord. Now what this feare of the Centurion was, there is a further question, and it is very like that it was but a sudden motion or a certaine preparatiue to better things. For he was but an heathen man, and had as yet no knowledge of Christ, and whether he repented or not it is vncerten: and we must not maruell at this, for there are many suddaine motions in shew very good, that vponupon like occasions rise in the hearts of naturall men. When God plagued the land of Egypt, then Pharaoh sent for Moses and confessed that the Lord was righteous,Exod. 9.27. & 34.Exod 9:27Exod 9:34 but he and his people were wicked; and desired Moses to pray to God to take away the plague, who did so: but so soone as the hand of God was stayed, he returned to his old rebellion againe. And as a dogge that commeth out of the water shaketh his cares, and yet returneth into it againe: so is the manner of the world: when crosses and calamities befall men, as sicknesse, losse of friends or goods, then with Ahab they outwardly humble themselues and goe softly: they vse to frequent the place where the word is preached and Gods name called vponupon: but alas, common experience shewes that these things are but fittes arising of vncerten and flittering motions in the heart. For so soone as the crosse is remooued, they returne to their old by as againe, and become as bad and as backeward as euer they were: beeing like to the tree that lies in the water, which for a while is greene, but afterward withereth. And therefore we for our parts, when any good motions come into our hearts as the beginnings of further grace, we (I say) must not quench them but cherish and preserue them, remembring that the kingdome of heauen, is like a graine of mustard seede, which when it is sowne is the least of all seedes: but afterward it groweth vp into a tree, that the soules of the heauen may build their nests in it: and like to this are the first motions of Gods spirit, and therefore they must be cherished and maintained.

And thus much for the seuen signes of the power of Christs godhead. p. 365Now followes the second part of the triumph of Christ, which containeth signes of his victorie vponupon the crosse, notably expressed by Paul when he saith,Col. ….14,15. And putting out the hand writing of ordinances which was against vsus, which was contrarie to vsus, he euen tooke it out of the way and fastened it vponupon the crosse, and hath spoiled the principalities and powers, and hath made a shew of them openly, and hath triumphed openly in the same. In which words he alludeth to the manner of heathen triumphs: for it was the custome of the heathen princes when they had gotten the victorie ouer their enemies, first to cause a pillar of stone, or some great oke to be cut downe, and set vp in the place of victorie, vponupon which either the names of the chiefe enemies were set, or their heads were hanged, or words were written in the pillar to testifie the victorie. This beeing done, there followed an open shew, in which first the conquerour prepares for himselfe a chariot of victorie wherein he was himselfe to ride, and then the chiefe of his enemies bound and pinioned, were led openly after him. Now on the same manner vponupon the crosse there was a pitched field; the Emperour on the one side was Christ; his enemies on the other side were the world, the flesh, hell, death, damnation, the deuill, and all his angels: all which, banding themselues against him were all subdued by him vponupon the same crosse: and he himselfe gaue two signes of his triumph, one was a monument of the victorie, the other an open shew of his conquest. Now the monument of Christs victorie was the crosse it selfe, whereon he nailed the obligation or bill which was against vsus: whereby satan might hauehave accused and condemned vsus before God. For we must consider that God the father is as a creditour, and we all debters vntounto him: he hath a bill of our hands which is the law, in that it giueth testimonie against vsus; first by the legall washings, which did shew and signifie that we were altogether defiled and vncleane; secondly by the sacrifices that were daily offered for the propitiation for our sinnes. Now Christ was our suretie, and paid eueryevery iotte of the debt which we should hauehave paide, and requiring the acquittance, taketh the ceremoniall law, and the curse of the morall law, and nailes them to the crosse.

Furthermore in the shew of conquest, the chariot is the crosse likewise: for it was not onelyonly a monument of victorie, but also a chariot of triumph. And the captiues bound and pinioned which follow Christ, are the principalities and powers, that is, the deuill, and his angels, hell, death, and condemnation: all which are as it were taken prisoners, their armour and weapons are taken frō them, and they chained and bound each to other.

The meditation of this point serueth to admonish vsus to abandon all manner of sinne, and to make conscience of eueryevery good dutie if we will aright professe the gospel of Christ: for when we sinne, we doe as it were pull Christ out of his chariot of triumph, and vntie Sathans bonds, & giuegive him weapons, and (as much as we can) make him valiant and strong againe. Now for any man to make Sathan and sinne valiant and strong against himselfe, whereas Christ hath weakned him, and euen bruised his head, is no better then to become an enemie to the crosse of Christ.…hil. 3.18. Againe, hereby we are taught to pray vntounto God that our blinde eyes may be opened, that we may discerne aright of the passion of Christ. It is a wonder to see howe men are carried away p. 366with a liking of vaine shewes, games, and enterludes: how they spende euen whole daies in beholding them, and their money also that they may come to the places where they are: oh then how exceedingly ought our hearts to be rauished with this most admirable shew, in which the sonne of God himselfe rides most gloriously in his chariot of triumph, and leades his and our most cursed enemies captiue, yea treades them vnderunder his foote. This triumph is set forth vntounto vsus in the preaching of the Gospel, and may be seene of vsus all freely without money or money-worth. What wretches then shall we be, if we suffer our hearts to be filled with earthly delights, and in the meane season hauehave little or no desire to behold with the eyes of our minde this goodly spectacle that is to be seene in the passion of Christ, that serues to reuiue and refresh our soules to life eternall.

Thirdly, if Christ when he was most weake and base in the eyes of men, did most of all triumph vponupon the crosse; then eueryevery one of vsus must learne to say with the Apostle Paul,Gal. 6.14.Gal 6:14 God forbid that I should reioyce in any thing but in the crosse of Christ Iesus our Lord. That we may say this truly, first of all we must labour to hauehave the benefit of the crosse of Christ not onelyonly in the remission but also in the mortification of our sinnes: secondly, we must not be discomforted, but rather reioyce and triumph therein. A Christian man can neuer hauehave greater honour then to suffer for the Gospel of Christ when God calleth him thereunto:1. Cor. 4.9.1 Cor 4:9 and therefore Saint Paul setteth forth another most glorious shew which all those must make that suffer any thing for Gods cause. They must encounter with the world, the flesh, and the deuill, and are placed as it were on a theater: and in this conflict the beholders are men and angels; yea, the whole hoast of heauen and earth: the vmpire or iudge is God himselfe, who wil giuegive sentence of victorie on their side, and so they shall ouercome. We must not hereupon thrust our selues into danger: but when it shall please God to call vsus thereunto, we must thinke our selues highly honoured of him. As when God sendeth losse of friends, of substance, or good name, or any other calamitie, we must not despaire, or be ouer grieued, but rather reioyce and addresse our selues then with our Sauiour Christ to make a triumph.

Thus much of Christs triumph, and the passion of his crosse. Now followeth the second degree of his humiliation, in these words, And buried. Where we must consider these points: I. why it was needefull that Christ should be buried. II. who was the author of his buriall. III. the manner or preparation to his buriall. IV. the place and time where and when he was buried. Of these in order. For the first; the causes are many, but especially foure why Christ was to be buried. I. that the truth and certentie of his death might be confirmed vntounto vsus, and that no man might so much as imagine that his death was a fantasticall death, or his bodie a fantasticall bodie: for men vse not to burie a liuing but a dead man, or a man in shew but a true man. II. that his buriall might be vntounto him a passage from the estate of humiliation to the estate of exaltation, which began in his resurrection: and he could not hauehave risen againe if he had not beene first buried. III. that the outward humiliation in the forme of a seruant, which he tooke vponupon him, might be continued vponupon him to the lowest degree of all: and therefore it was not sufficient that p. 367he should be crucified euen to death, but beeing dead, he must be also buried. IV. Christ was buried, that he might not onelyonly vanquish death on the crosse, but euen after the manner of conquerours subdue him at his owne home, and as it were plucke him out of his owne cabine or denne.

The authours of Christs buriall were Ioseph of Arimathea, and Nichodemus, who came to Iesus by night.Math. 27. Mar. 15.43. Ioh. 19.38.Matt 27Mark 15:43John 19:38 Now concerning them and this their fact, there are many things worthie to be considered in this place. First of all they were disciples of Christ, and the difference betweene them and the rest is to be considered. The other disciples though in number they were but few, yet in the feast before his passion they openly followed him: but when Christ was to be arraigned, and the persecution of the Church of the new testament began in him, then Iudas betraied him, Peter denied him, and the rest fled away: yet euen at the same instant these two secret disciples of our Sauiour Christ, Ioseph of Arimathea and Nichodemus take courage to themselues, and in time of danger openly professe themselues to be Christs disciples by an honourable and solemne buriall; God no doubt opening their hearts and inabling them to doe so. The like is to be seene in all ages since the passion of Christ in the Church of God, in which men zealous for the Gospel in peace hauehave beene timerous in persecution, whereas weake ones hauehave stood out against their enemies euen vntounto death it selfe. The reason is, because God will humble those his seruants which are oftentimes indued with great measure of graces, and contrariwise exalt and strengthen the weake and feeble: and the same no doubt will be found true among vsus, if it should please God to sende any new triall into the Church of England. This serues to teach vsus to thinke charitably of those which are as yet but weake among vsus: and withall in our profession to carrie a low saile and to thinke basely of our selues, and in the whole course of our liues creepe alow by the ground, running on in feare and trembling, because the Lord oftentimes humbles those that be strong, and giuegive courage and strength to weake ones boldly to confesse his name. Secondly, whereas these two disciples hauehave such care of the buriall of Christ, we learne that it is our dutie to be carefull also for the honest and solemne buriall of our brethren. The Lord himselfe hath commanded it,Gen. 3.19.Gen 3:19 Thou art dust and to dust thou shalt returne. Also the bodies of men are the good creatures of God, yea the bodies of Gods children are the temples of the holy Ghost, & therefore there is good cause why they should be honestly laid in the earth. And it was a curse and iudgement of God vponupon Iehoiakim that he must not be buried,Ier. 22.19.Jer 22:19 but like a dead asse be drawne and cast out of the gates of Ierusalem. And so the Lord threatens a curse vponupon the Moabites,Amos 2.1.Amos 2:1 because they did not burie the king of Edom, but burnt his bones into lime. And therefore it is a necessarie dutie one neighbour and friend to looke to the honest buriall of another. Hence it followes, that the practise of Spaine and Italie and all popish cuntries, which is to keepe the parts of mens bodies and such like reliques of Saints vnburied, that they may be seene of men and worshipped, hath no warrant: dust they are and to dust they ought to be returned.

Furthermore the properties and vertues of both these men are seuerally to be considered. And first to begin with Ioseph, he was a Senatour; a man of p. 368great account,Luk. 23.50.Luke 23:50 authoritie, and reputation among the Iewes. It may seeme a strange thing that a man of such account would abase himselfe so much as to take downe the bodie of Christ from the crosse. It might hauehave beene an hinderance to him and a disgrace to his estate and calling: as we see in these daies, it would be thought a base thing for a knight or lord to come to the place of execution and take downe a thiefe from the hand of the hangman to burie him: but this noble Senatour Ioseph for the louelove he bare to Christ, made no account of his state and calling, neither did he scorne to take vponupon him so base an office, considering it was for the honour of Christ: where we learne, that if we truly louelove Christ, and our hearts be …et to beleeue in him, we will neuer refuse to performe the basest seruice that may be for his honour, nothing shall hinder vsus. It is further said that he was a good man and a iust: and also a rich man. Luk. 23. 50,51.Luke 23:50Luke 23:51And the first appeareth in this, that he would neither consent to the counsell nor fact of the Iewes in crucifying Christ. It is rare to finde the like man in these daies. From this example we learne these lessons. I. that a rich man remaining a rich man may be a seruant of God, and also be saued: for riches are the good blessings of God, and in themselues doe no whit hinder a man in comming to Christ. But some will say, Christ himselfe saith, It is easier for a aaMath. 19.24.Matt 19:24cable to goe through the eye of a needle… then a rich man to enter into the kingdome of heauen. Answ. It is to be vnderstood of a rich man, so long as he swelleth with a confidence in his wealth: but we know, that if a cable be vntwisted and drawne into small threeds, it may be drawne through the eye of a needle: so he that is rich let him denie himselfe, abase himselfe, and lay aside all confidence in himselfe, in his riches and honour, & be as it were, made small as twine threed, and with this good Senatour Ioseph become the disciple of Christ, he may enter into the kingdome of heauen. But Christ saith in the parable that riches are thornes, which choke the grace of God. Answ. It is true, they are thornes in that subiect or in that man that putteth his trust in them; not in their owne nature, but by reason of the corruption of mans heart, who makes of them his God. Saint Iohn saith further, that Ioseph was a disciple of Christ, but yet a close disciple for feare of the Iewes. And this shewes,Ioh. 19 38.John 19:38 that Christ is most ready to receiue them that come vntounto him, though they come laden with manifold wants. I say not this, that any hereby should take boldnes to liue in their sinnes, but my meaning is, that though men be weake in the faith, yet are they not to be dismaied, but to come to Christ, who refuseth none that come to him.…m. 4.8. Draw neere to God (saith S. Iames) and he will draw neere to you. Christ doth not forsake any, till they forsake him first. Lastly the holy Ghost saith of him, that he waited for the kingdome of God, that is, he did beleeue in the Messias to come, and therefore did waite daily till the time was come, whē the Messias by his death and passion should abolish the kingdome of sinne and Satan, and establish his owne kingdome throughout the whole world. The same is said of Simeon that he was a good man and feared God, and waited for the consolation of Israel. This was the most principall vertue of all that Ioseph had, and the very roote of all his goodnes and righteousnes, that he waited for the kingdome of God. For it is the propertie of faith whereby we hauehave confidence in the Messias to change our nature, and p. 369to purifie the heart, and to make it bring forth works of righteousnes. There be many among vsus, that can talke of Christs kingdome, and of redemption by him, and yet make no conscience of sinne, & hauehave little care to liue according to the Gospel which they professe: and all is, because they doe not soundly beleeue in the Messias, and they waite not for the kingdome of heauen, & therefore there is no change in them: but we for our parts must labour to hauehave this affiance in the Messias with Ioseph, and to waite for the second appearance, that thereby we may be made new creatures, hauing the kingdome of Satan battered and beaten downe in vsus, and the kingdome of God erected in our hearts.

Touching Nichodemus Saint Iohn saith, that he came to Iesus by night. Many men build vponupon this example, that it is lawfull to be present at the Masse; so be it, in the meane season we keepe our hearts to God: and indeede such men are like Nichodemus in that they labour to burie Christ as much as they can, though now after his resurrection he should not be buried againe. But though Nichodemus durst not opēly at the first professe the name of Christ, yet after his death when there is most daunger he doth: and by this meanes he reformeth his former action.

Thus much of the persons that buried Christ. The third thing to be obserued is the manner of Christs buriall, which standeth in these foure points. First, they take downe his body from the crosse: secondly, they winde it: thirdly, they lay it in a tombe: fourthly, the tombe is made sure. Of these in order. First, Ioseph taketh downe the bodie of Christ from the crosse whereon he was executed, but marke in what maner: he doth it not on his own head without leaue, but he goeth to Pilate and beggeth the bodie of Christ, and craueth libertie to take it downe, because the disposing of dead bodies was in Pilates hand, he beeing deputie at that time: whereby we learne, that in all our dealings and actions (though they hauehave neuer so good an end) our dutie is to proceede as peaceably with all men as may be, as Saint Iames saith: the wisdome that is from aboue is first pure, then peaceable; gentle, &c.Iam. 3.17.Jas 3:17 Againe, this teacheth vsus, that in all things which concerne the authoritie of the Magistrate, and belong vntounto him by the rule of Gods word, we must attempt or doe whatsoeuer we doe by leaue. And by this we see what vnaduised courses they take, that being priuate men in this our Church, will notwithstanding take vponupon them to plant Churches without the leaue of the Magistrate beeing a Christian Prince. Hauing thus taken the bodie of Christ downe, they goe on to winde it. And Ioseph for his part brought linnen cloathes, and Nichodemus a mixture of myrrhe and aloes to the quantitie of an hundred pounds for the honourable buriall of Christ. His winding was on this manner:Ioh. 19.40. Luk. 24.1.John 19:40Luke 24:1 they wrapped his bodie hastily in linnen clothes, sweete odours put thereto. Besides all this, in the Iewes burialls there was embalming and washing of the bodie, but Christs body was not aaP. Ram. theol. l. 1. c. 14. seemes to be deceiued in that he puts Christ… buriall for his embalming, and his descending into hell for his burial or lying in …he graue.embalmed or washed, because they had no time to doe it, for the preparation to the Passeouer drew neare. And whereas these two men burie Christ at their owne cost and charges, we are taught to be like affected to the liuing members of Christ: when they want we must releeue and comfort thē liberally… and freely. It may here be demanded, whether men may p. 370not be at cost in making funerals, considering euen Christ himselfe is with much cost buried. Ans. The bodies of all dead men are to be buried in seemely and honest manner, and if they be honourable, they may be buried honourably: yet now there is no cause why mens bodies should be washed, anointed, and embalmed, as the vse was among the Iewes:1. Cor. 15.29.1 Cor 15:29 for they vsed embalming as a pledge and signe of the resurrection; but now since Christs comming we hauehave a more certen pledge thereof, euen the resurrection of Christ himselfe, and therefore it is not requisite that we should vse embalming and washing as the Iewes did. And the clause which is specified in Saint Matthew is not to be omitted,Math. 27.59Matt 27:59 that Ioseph wrapped Christs bodie in a cleane linnen cloath: whereby we learne, that howsoeuer the strange fashions fetcht from Spaine and Italie are monstrous and to be abhorred:Tit 2.… 1 …im. 3.2. foreign. Ioh. 19.41. Math. 17.60, 66.Titus 2:1John 19:41Matt 17:60Matt 17:66 yet, seeing the bodie of a man is the creature of God, therefore it must be araied in cleanly manner, and in holy comelines. Paul requires that the minister of the Gospel in all things be seemely or comely: and herein he ought to be a patterne of sobrietie vntounto all men. Thirdly, after they hauehave wound the bodie of Christ, they lay it in a tombe, and lastly they make it sure, closing it vp with a stone rolled ouer the mouth of it. Also the Iewes request Pilate to seale it that none might presume to open it: besides, they set a band of souldiours to watch the tombe, and to keepe it that his bodie be not stollen away. Many reasons might be alleadged of this their dealing, but principally it came to passe by the prouidence of God, that hereby he might confirme the resurrection of Christ. For whereas the Iewes would neither be mooued by his doctrine nor by his works and miracles to beleeue, he causeth this to be done, that by the certentie of his resurrection he might conuince them of hardnesse of heart, and prooue that he was the sonne of God.

Thus much of the manner of his buriall. Now followes the place where Christ was buried. In the place we are to marke three things: first, that Christ was laid in Iosephs tombe, whereby we may gather the greatnes of Christs pouertie, in that he had not so much ground as to make himselfe a graue in: and this must be a comfort to the members of Christ that are in pouertie. And it teacheth them, if they hauehave no more but food and raiment, to be therewith content, knowing that Christ their head and king hath consecrated this very estate vntounto them. Secondly, the tombe wherein Christ was laide was a new tombe wherein neuer any man lay before. And it was the speciall appointment of Gods prouidence that it should be so, because if any man had bin buried there aforetime, the malitious Iewes would hauehave pleaded, that it was not Christ that rose againe but some other.Ioh 19 41. Gen. 3.8. Ioh. 18.1.John 19:41Gen 3:8John 18:1 Thirdly we must obserue, that this tombe was in a garden, as the fal of man was in a garden, and as the apprehension of Christ in a garden beyond the brooke Cedron. And here we must note the practise of a good man. This garden was the place of Iosephs delight and holy recreation, wherein he vsed to solace himselfe in beholding the good creatures of God; yet in the same place doth he make his owne graue long before he died: whereby it appeares, that his recreation was ioyned with a meditation of his ende: and his example must be followed of vsus. True it is, God hath giuen vsus his creatures not onelyonly for necessitie, but also for our lawfull p. 371delight; but yet our dutie is, to mingle therewith serious meditation and consideration of our last end. It is a brutish part to vse the blessings and creatures of God, and not at all to be bettered in regard of our last end by a further vse thereof.