Exposition of the Apostles Creed, Text (5 of 13)

Exposition of the Apostles Creed · Text (5 of 13)

p. 170Mary became the mother of Christ by a kind of calling thereto which was by an extraordinarie message of an angell concerning the conception and birth of Christ in and by her: to which calling and message shee condiscended, saying, Behold the handmaid of the Lord, be it unto me according to thy word. And hereupon shee conceiued by the Holy Ghost. This being so, it is more then sensles folly to turne the salutatiō of the angel, Haile freely beloved, &c. into a praier.

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

Furthermore the mother of Christ is described by her qualitie, a virgine, and by her name Mary. Shee was a virgine, first that Christ might bee conceiued without sinne and be a perfect Sauiour: secondly, that the saying of the prophet Esai might be fulfilled,Isa. 7.24.Isa 7:24 Behold a virgin shal cōceiue & p. 171beare a sonne: according as it was foretold by god in the first giuing of the promise, the seed of the woman, not the seed of the man, shall bruise the serpents head. Now the Iewes, to elude the most pregnant testimonie of the Prophet say, that Alma signifieth not a virgin, but a young womā which hath knowne a man. But this is indeede a forgerie. For Esay there speakes of an extraordinarie worke of God aboue nature, whereas for a woman hauing knowne man to conceiue, is no wonder. And the worde Alma, through the whole bible is taken for a virgin,Gen. 24. Exod. 2.Gen 24Exod 2 as by a particular search will appeare.

As Marie conceiued a virgin, so it may be well thought that shee continued a virgin to the end, though we make it no article of our faith. When Christ was vponupon the crosse, he commended his mother to the custodie of Iohn;Ioh. 19.2….John 19:2 which probablie argueth, that shee had no child to whose care and keeping shee might be commended. And though Christ be called hi… first borne, yet doth it not follow that shee had any child after him: for as that is called last after which there is none, so that is called the first before which there was none. And as for Ioseph,Epiph. lib. 2. tom. 1. when he was espoused to Marie, he was a man of eightie yeares old.

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

And hereupon our dutie is not to despise, but highly to reuerence the virgin Marie, as beeing the mother of the sonne of God, a prophetisse vponupon earth, a Saint in heauen. And we doe willingly condiscend to giuegive hir honour three waies, 1. by thanksgiuing to God for hir,Luk 1.4….Luke 1:4 2. by a reuerent estimation of her, 3. by imitation of hir excellent vertues: yet farre be it frō vsus to adore hir with diuine honour, by praier to p. 172call vponupon hir, as though she knew our hearts, and heard our requests, and to place hir in heauen as a queene aboue the sonne of God.

The name of the mother of Christ is added, to shew that he came of the linage of Dauid, and that therefore he was the true Messias before spoken of. It may be obiected, that both Matthew and Luke set downe the genealogie of Ioseph, of whome Christ was not. Answer. Matthew sets down indeed in Christs genealogie, the naturall descent of Ioseph, the husband of Marie, hauing Iacob for his naturall father: but Luke taking an other course, propounds the naturall descent of Marie the mother of Christ: and when he saith that Ioseph was the sonne of Eli, he meanes of a Legall sonne.Aphrican. apud Euseb. Damasc. l. 4. c. 1…. For sonnes and daughters in lawe are called sonnes and daughters to their fathers and mothers in law: Marie her selfe and not Ioseph, beeing the naturall daughter of Eli. And whereas Luke doth not plainely say, that Marie was the daughter of Eli, but puts Ioseph the sonne in law in hir roome, the reason hereof may be, because it was the manner of the Iewes to account and continue their genealogies in the male and not in the female sexe, the man beeing the head of the familie, and not the woman. And though Ruth, and Rahab, and other women be mentioned by Matthew, yet that is onelyonly by the way: for they make no degrees herein. Againe it may further be demaunded, how Christ could comes of Dauid by Salomon, as Mathew saith, and by Nathan as Luks saith; they twaine being two distinct sonnes of Dauid. Answer. By vertue of the law, whereby the brother was bound to raise vp seede to his brother:Deut. 25.Deut 25 there was a double discent in vse among the Iewes, the one was naturall, the other legall. Natural, when one man discended of an other by generation, as the child from the naturall father. Legall, when a man not begotten of an other,Matth. 1.12. & Luk. 3.27.Matt 1:12Luke 3:27 yet did succeede him in his inheritance; & thus Salathiel is the naturall sonne of Neri, and the legall sonne of Iechonias. Now Saint Luke sets downe the naturall descent of Christ from Dauid by Nathan: and Saint Matthew the other descent, which is legall, by Salomon; whome p. 172Christ succeeded in the right of the kingdom, being borne the king of the Iewes: none that could possibly be named, hauing more right to it then he.

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

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

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

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

p. 174This estate agrees to the whole person of Christ according to both natures. For first of all his manhoode was abased and humbled, in that it was made subiect to the infirmities of mans nature, as also to the miseries and punishments which were due vntounto man for sinne. Secondly, his Godhead was abased; not as it is considered in it selfe. For so it admits no alteration or chaunge. But in respect of the flesh or manhoode assumed; vnderunder the which as vnderunder a vaile, the Godhead lay hid from the first moment of the incarnation to the time of his resurrectiō, without any great manifestation of his power and maiestie therein.

The order of these two estates must be marked. First is the estate of humiliation, and then in the second place followes the estate of exaltation. As Christ saith of him selfe, O fooles, and slow of heart to beleeue, &c. ought not Christ to hauehave suffered these things and to enter into his glorie. Luk. …4.26.Luke 4:26And here we for our part must learne a lesson. The same which was true in Christ the head, must be verifyed in all his members; they must also hauehave their two-fold estate. First in this life the estate of humiliation: secondly, after this life the estate of glorie. And as Christ first entred into the state of his humiliation, and then into glorie: so it is with his members, first they must be abased in this life, and secondly exalted in the worlde to come. He that will raigne with Christ and be exalted, must first suffer with him, and be humbled: hee that will weare the crowne of glorie, must weare first a crowne of thornes: they that will hauehave all teares wyped from their eyes, must here first in this life shed them. And the children of God before they can sing the song of Moses,Rev. 15.2.Rev 15:2 and of the seruants of God, and of the lambe, must first swimme through the sea of burning glasse: wherby it is signified, that those which after this life would sing songs of praises to Christ, must in this life be cast into a sea of miserie. And if this be true, then we may heare learne, that it is a wretched case for a man in this life to hauehave perpetuall ease, rest, and quietnes both in bodie and soule, goods, and good name: for we see by Christs example, that through aduersitie we must come to happines: and if a man p. 175would hauehave rest and peace in the life to come, then in this life he must suffer trouble, persecution, and sorrow. Indeede in the iudgement of the world, they are blessed that alwaies liue at rest; but before God they are most miserable: and (as oxen which are made fat in the best pasture) readie for the slaughterhouse eueryevery day. Secondly, here is an excellent consolation for those which professe the Gospell of Christ▪ in the time of trouble and persecution they must reioyce, because the state of humiliation in this life is a signe that they are in the plaine and right way to saluation and glorie. A man is to take his iourney into a farre countrey, and inquiring for the way, it is told him that there are many plaine waies; but the straight and right way is full of woods, and hills, and mountaines, and great daungers: now when he is traueiling, and comes into those places, he gathereth certenly that he is in the right way: so the child of God that is going to the kingdome of heauen, though there be many waies to walke in, yet he knowes that there is but one right way, which is very straight and narrow, full of trouble, sorrow, and persecution: full of all manner of crosses and afflictions: and when in this life he is persecuted and afflicted for good causes, whether in bodie or in minde, if he be content to beare his crosse, it agreeth plainly that he is in the right way vntounto saluation:Act. 14.22.Acts 14:22 for thorough many afflictions wee must enter into the kin…dome of heauen.

The humiliation of Christ is first of all set downe in the Creede generally, and secondly by his parts or degrees. Generally, in these words, suffered vnderunder Pontius Pilate. Where we must consider two things; the passion it selfe, and vnderunder whome it was. For the first, that we may the better conceiue the passion in his owne nature, seuen speciall points must be opened. I. The cause efficient. The principall cause of the passion, as it is the price of our redemption, was the decree and prouidence of God;Act. 2.23.Acts 2:23 as Peter saith expressely that Christ was deliuered by the determinate counsell and foreknowledge of God. The impulsive cause that mooued God to worke saluation by this meanes, was nothing in man (for all mankinde was shut vp vnderunder vnbeleefe, and p. 176therefore vnable to procure the least fauour at Gods hād) but the will and good pleasure of God within himselfe. The instruments which the Lord vsed in this busines, were the wicked Iewes and Gentiles, & the deuill himselfe; by whō he brought to passe the most admirable worke of redemption; euen then when they according to their kind did nothing els but practise wickednes and malice against Christ. II. The matter of the passion, is the whole malediction or curse of the Law, containing in it all manner of aduersities and miseries both of bodie and minde. All which may be reduced to three heads, the temptations of Christ, his ignominies and slaunders, his manifold sorrows and griefes, especially those which stande in the apprehension of the vnsupportable wrath of God. III. The forme of the passion▪ is that excellent and meritorious satisfaction which in suffering Christ made vntounto his father for mans sinne. We doe not rightly consider of the passion, if we conceiue it to be a bare and naked suffering of punishment, but withall wee must conceiue it as a propitiation or a meanes satisfactorie to Gods iustice. The passion considered as a passion, ministers no comfort: but all our ioy and reioycing stands in this, that by faith we apprehend it as it is a satisfaction or a meanes of reconciliation for our offences. In this very point stands the dignitie of the passion, whereby it differs from all other sufferings of men whatsoeuer. Therefore most damnable and wicked is the opinion of the Papists, who besides the alone passion of Christ, maintaine workes of satisfaction, partly of their owne, and partly of the Saints departed: which they adde to the passion as an appendance thereof. IV. The ende of the passion is, that God might bring to passe a worke in which hee might more fully manifest his iustice and merciemercy, then he did in the creation, and that is the reconciliation betweene God and man. And here remember with the passion to ioyne the obedience of Christ in fulfilling the lawe: for Christ in suffering obeyed, and in obeying suffered. And they must be ioyntly conceiued together for this cause. In reconciliation with God, two things are required, the p. 177remoouing of sinne in regard of the guilt, of the fault, and the punishment, and the conferring or giuing of righteousnes. Now the passion of Christ considered apart from his legall obedience, onelyonly takes away the guilt and punishment, frees man from death,1. Non peccator. and makes him of a sinner to be no sinner, and that he may be fully reconciled to God, and accepted as righteous to life euerlasting,2. Iustus. the legall obedience of Christ must be imputed. And therefore in the Scriptures, where all obedience is ascribed to the death and passion of Christ, this very obedience which stands in the perfect louelove of God and man must be included and not excluded. V. The time of the passion was from the very byrth of Christ to his resurrection: yet so, as the beginnings onelyonly of his sufferings were in the course of his life, and the accomplishment thereof to the very full, vponupon the crosse. VI. The person that suffered was the sonne of God himselfe: concerning whome in this case two questions must be resolued. The first, how it can stand with Gods iustice, to lay punishment vponupon the most righteous man that euer was, and that for grieuous sinners: considering that tyrants themselues will not doe so. Answer. In the passion, Christ must not be considered as a priuate person: for then it could not stande with equitie that he should be plagued and punished for our offences;Heb. 7.22.Heb 7:22 but as one in the eternall counsell of God set apart to be a publike suretie or pledge for vsus, to suffer and performe those things which we in our owne persons should hauehave suffered and performed. For this cause God the father is said to giuegive his sonne vntounto vsus,Ioh. 3.16. & 30.5.John 3:16John 3:30John 3:5 and the sonne again to giuegive his life for his friends. The second question is, how by the short & temporary death of the sonne of God, any man can possibly be freed from eternal death & damnation, which is due vntounto him for the least sinne. Answer. When wee say that the sonne of God suffered, it must be vnderstood with distinction of the natures of Christ, not in respect of the Godhead, but in respect of the assumed manhood: yet neuerthelesse the passion is to be ascribed to the whole person of Christ God and man: and from the dignitie of the p. 178person which suffered, ariseth the dignitie and excellencie of the passion, whereby it is made in value and price, to coū teruaile euerlasting damnation. For when as the sonne of God suffered the curse for a short time, it is more then if all men and angels had suffered the same for euer. VII. The difference of the passion of Christ, and the sufferings of Martyrs: and that stands in two things. First Christs passion was a curse or punishment; the sufferings of the Martyrs are no curses, but either chastisments or trials. Secondly, the passion of Christ is meritorious for vsus euen before God, because he became our Mediatour and suretie in the couenant of grace, but the sufferings of martyrs or not of value to merit for vsus at Gods hand, because in suffering they were but priuate men, and therefore they nothing appertaine to vsus. By this it appeares, that the Treasurie of the Church of Rome which is as it were a common chest, containing the ouerplus of the merits of Saints, mingled with the merits of Christ, kept and disposed by the Pope himselfe, is nothing else but a sensles dotage of mans braine. And whereas they say that Christ by his death did merit that Saints might merit both for themselues and others, it is as much as if they should say, the sonne of God became Iesus, to make eueryevery one of vsus Iesus. And it is a manifest vntruth which they say. For the very manhood of Christ considered apart from the Godhead, cannot merit properly: considering whatsoeuer it is, hath, or doth; it is, hath, and doth the same, wholly and onelyonly by grace: whereas therefore Christ meriteth for vsus, it is by reason he is both God and man in one person. For this cause it is not possible that one meere man should merit for an other.

Lud. Gran.The vse of the passion followeth. It is the manner of Friers and Iesuits in the Church of Rome to vse the consideration of the passion of Christ, as a meanes to stirre vp compassion in themselues, partly towards Christ, who suffered grieuous torments, and partly towards the virgin Marie, who for the torments of her deere sonne was exceedingly troubled: and withall to kindle in their hearts an indignation towards the Iewes, that put Christ to death. But indeede p. 179this kinde of vse is meere humane, and may in like manner be made by reading of any humane historie. But the proper and the speciall vse of the passion in deede is this: First of all we must set it before our eyes as a looking glasse, in which we may cleerely behold the horriblenes of our sinnes, that could not be pardoned without the passion of the sonne of God: and the vnspeakeable louelove of Christ, that dyed for vsus, and therefore loued his owne enemies more then his owne selfe: and lastly our endles peace with God and happines; in that, considering the person of our redeemer, who suffered the pangs of hell, we may after a sort finde our paradise euen in the middest of hell.

Secondly, the meditation of Christs passion serues as a most worthie meanes to beginne and to confirme grace, specially when it is mingled with faith; and that t…o waies: For first, it serues to breede in our hearts a godly sorrowe for our sinnes past, when we doe seriously with our selues consider, that our owne sinnes were the cause of all the paines and sorrowes and calamities which he suffered in life and death. When any man had sinned vnderunder the Law, he brought vntounto the temple or tabernacle some kinde of beast for an offering, according as he was prescribed,Lev. 4.4, 29.Lev 4:4Lev 4:29 laying his hande vponupon the heade of it, and afterward slaying it before the Lord. Now by the ceremonie of laying on the hand, he testified that he for his part had deserued death, and not the beast; and that it beeing slaine and sacrificed, was a signe vntounto him of the sacrifice of Christ offered vponupon the crosse for his sinnes. And hereby we are taught, that so oft as we remember the passion of Christ, we should lay our hands as it were vponupon our owne heads, vtterly accusing and condemning ourselues, euermore keeping this in heart, that Christ suffered not for himselfe, but for our offences, which were the proper cause of all his woe and miserie. And as Christs passion was grieuous and bitter vntounto him, so should our sinnes likewise be grieuous and bitter vntounto vsus: let vsus alwaies remember this; otherwise we shall neuer reape any sound benefit by the passion of Christ.

Againe, the passion of Christ is a notable meanes to p. 108stirre vp in our hearts a purpose and a care to reforme our selues, and liue in holines and newnes of life; on this manner: Hath the Sonne of God so mercifully dealt with me, as to suffer the curse of the whole law for my manifold iniquities, and to deliuer me from iust and deserued damnation? yea, no doubt, he hath, I am resolued of it: if I should goe on in mine old course, I should be the most vngratefull of all creatures to this my louing Sauiour: I will therefore by his grace returne, and reforme my life. And in this very point of reformation, the passion of Christ is set before vsus as a most liuely patterne and example to follow. For as much (saith Saint Peter) as Christ hath suffered for vsus in the flesh, 1. Pet. 4.1.1 Pet 4:1arme your selues likewise with the same minde, which is, that hee which hath suffered in the flesh, hath ceased from sinne. Where hee teacheth, that there must be in vsus a spirituall passion answearable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse; so should we lade our owne flesh, that is, the corruption of our natures, with all such meanes as may subdue and weaken, crucifie and kill it. To the doing of this, three things especially are required. First, we must consider that the corruption of our rebellious natures is like the great and mightie Goliath, and the grace of God which we hauehave receiued like young and little Dauid: and therefore if wee desire that grace should preuaile against corruption, we must disarme the strong man, and strippe him of all his weapons: which is done, by giuing all the members of our bodies to be instruments of the seruice of God in righteousnes and holines. Secondly, we must indeauour to keepe in the corruption of nature as it were choking and smothering at the heart; that by it neither the worlde nor the deuill preuaile against vsus. And this must be done by hauing a narrow regard vntounto all the powers and faculties of bodie and soule, setting a watch before our eyes, eares, lippes, and all other parts of the bodie, that are in any action the instruments of the soule;Psal. 119.37. Iob 31.1. Prov. 4.23.Ps 119:37Job 31:1Prov 4:23 and aboue all, as Salomon saith, by countergarding the heart with all diligence. By the outward senses of the bodie, as through open windows p. 182the deuill creepes into the heart; and therefore our duetie is, to stoppe all such waies of entrance. Thirdly, when originall corruption begins to rebell either in the minde, will, or any of the affections, then must we draw out the sword of the spirit which is the word of God, and incounter with that hidious gyant, laying load vpō him by the iudgements and threatnings of the law, & as it were beating him down with clubbes, as Paul speaketh.1. Cor. 9.17. foreign.1 Cor 9:17 And if it fall out that concupiscence beginne to conceiue and bring foorth any sinne, we must cruise it in the head, & dash it against the ground, as a bird in the shell, least it growe vp to our vtter confusion. These are the dueties which wee should learne by the passion of Christ. But lamentable are our daies, in which all for the most part goes contrarie: for commonly men are so farre from killing and subduing the rebellion of the naturall concupiscence, that all their studie and care is, howe they may feeede and cherish it, and make it stronger then the mightie Goliah. But let vsus for our parts be conformable to Christ in his passion, suffering in our flesh as he suffered in bodie and soule for vsus. And let vsus daily more and more by the hand of faith apprehend and applie to our hearts and consciences the passion of Christ, that it may as a fretting corasive eate out the poyson of our sinnefull natures and to consume it.

Now followeth the second point concerning the passion of Christ, which is vnderunder whome he suffered, namely vnderunder Pontius Pilate. And Christ may be said to suffer vnderunder him in two respects. First, because he was then the President of Iurie.Luk. 3.1.Luke 3:1 For a little before the birth of Christ the kingdome of the Iewes was taken away by the Romane Emperour, and reduced into a Province, & Pontius Pilate was placed ouer the Iewes, not as king, but as the Romane Emperours deputie. And this circūstance is noted in the historie of the Gospell, & here specified in the Creede, to shew that the Messias was exhibited in the time foretold by the Prophets.Gen. 49.10.Gen 49:10 Iacob foretold that Shilo must be borne after the scepter is removed from Iuda. Isaiah saith,Isa. 11.1.Isa 11:1 that the familie of Ishai shall be worne as it were to the root before Christ as a branch shall p. 182spring out of it. Againe, Christ suffered vnderunder Pontius Pilate as he was a iudge: whereby we are giuen to vnderstand of a woonder, namely that Christ the sonne of God, King of heauen and earth, was arraigned at the barre of an earthly iudge, & there condēned. For thus much the words in meaning import, that Pontius Pilate sate as iudge on Christ, to examine him, to arraigne him, and giuegive sentence against him. Wherefore before we come to speake of the degrees of the passion of Christ, we must needes intreat of his arraignement vponupon earth. In handling whereof wee must generally consider these points. First, that when hee was arraigned before Pilate he was not as a priuate man, but as a pledge and suretie, Hebr. 7.22.Heb 7:22that stood in the place and steade of vsus miserable sinners, as the Prophet Jsaiah saith, He bare our infirmities, Isa. 52.4.Isa 52:4and carried our sorrowes: and withall in him was mankinde arraigned before God. Secondly, this arraignment was made not priuately in a corner, but openly in the publique court, and that in a great feast of the Iewes, as it were in the hearing of the whole worlde. Thirdly, though Pilate in citing, examinig, and condemning Christ, intended not to worke any part of mans redemption, yet was this wholly set downe in the counsell & good pleasure of God, in whose roome Pilate sate, and whose iudgement he exercised.2. Chr. 19.6.2 Chr 19:6

The generall vse of Christs arraignement, is two-fold. First, it is a terrour to all impenitent sinners: for there is no freedome or protection from the iudgement of God, but by the arraignment of Christ: and therefore such as in this life receiue him not by faith, must at the ende of this worlde be brought out to the most terrible barre of …he last iudgement, there to be arraigned before the King of heauen and earth. And marke the equitie hereof. Christ himselfe could not hauehave beene our Sauiour and redeemer, vnlesse he had beene brought out to the barre of an earthly iudge, and arraigned as a guiltie malefactour: and therefore there is no man vponupon earth that liues and dies out of Christ, but hee must whether hee will or no, holde vp his hande at the barre of the great iudge of all p. 183mankinde, where he shall see hell vnderneath him burning red hotte, and opening it selfe wide to swallow him vp: and on the right hand of God standing all the Prophets, Apostles, and Saints of God giuing iudgement against him: on the left hand, the deuill and all his angels accusing him; and within him a guiltie conscience condemning him. And thus shall be one day the arraignment of all those persons, that with full purpose of heart cleaue not to Christ: and yet, alas, huge and infinite is the number of those which make more account of transitorie and earthly matters, euen of their pigges with the Gaderens, then of him and his benefits: but such should rather be pitied then despised of vsus, considering their estate is such, that eueryevery day they are going as traytours pinnioned to their owne iudgement, that they may goe thence to eternall exequution.

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

The arraignment of Christ hath three parts: his apprehension, his accusation, his condemnation. In the apprehension, wee must consider two things: the dealing of Christ, and the dealing of Iudas and the Iewes. The dealing and proceeding of Christ was this, when he saw that the time of his apprehension and death was neere, he solemnly prepared himselfe thereto. And his example must teach eueryevery one of vsus, who knowe not the shortnes of our daies, eueryevery houre to prepare our selues against the day of death, that thē we may be found readie of the Lord. What? shall the Sonne of God himselfe make preparation to his owne death, and shall not we most miserable sinners doe the same, who stande in neede of a thousand preparations more then he? wherefore let vsus continually thinke with our p. 184selues that eueryevery present day is the last day of our life, that so we may addresse our selues to death againe the next day.

The first thing which Christ doth in this preparation, is to make choice of the place, in which he was to be apprehended, as will appeare by conferring the Evangelists together. S. Matthew saith, he went to the place called Gethsemane:Mat. 26.36. Luc. 22.39.Matt 26:36Luke 22:39 S. Luke saith, he went to the mount of Oliues as he was accustomed. And that wee might not imagine that Christ did this that he might escape and hide himselfe from the Iewes,Ioh. 18.2.John 18:2 S. Iohn saith, that Iudas which betraied him knewe the place, because oftentimes he resorted thither with his disciples: whereas if he had feared apprehension he would hauehave rather gone aside to some other secret and vnwonted place. This thē is the first point to be cōsidered, that Christ knowing the time of his owne death to be at hand, doth willingly of his owne accord resort to such a place in which his enemies in all likelihood might easily finde him, and hauehave fit opportunitie to attach him. For if he should hauehave still remained in Ierusalem, the Scribes & Pharisies durst not hauehave enterprized his apprehension, because of the people whome they feared: but out of the citie in the garden all occasion of feare is cut off. By this it is manifest, that Christ yeilded himselfe to death willingly, and not of constraint: and vnlesse his sufferings had bin voluntarie on his part, they could neuer hauehave bin a satisfaction to Gods iustice for our sinnes. Here a question offereth it selfe to be considered, whether a man may lawfully flie in daunger and persequution, seeing Christ him selfe doth not. Answ. When good means of flying and iust occasion is offered, it is lawfull to flie. When the Iewes sought to kill Paul at Damascus, the disciples tooke him by night, and put him through the wall and let him downe in a basket to escape their handes. When Moses was called by God to deliuer the Israelites, after he had slaine the Egyptian, and the fact was knowne, and Pharao sought to kill him for it, he fled to the land of Madian. And our Sauiour Christ sundrie times when he was to be stoned, and otherwaies hurt by the Iewes, withdrewe himselfe from among them. It is lawfull then to flie p. 185in persequution, these caueats obserued. First, if a man finde not himselfe sufficiently strengthened to beare the crosse. Secondly, his departure must be agreeable to the generall calling of a Christian, seruing to the glorie of God and the good of his brethren, and the hurt of none. Thirdly, there must be freedome at the least for a time from the bond of a mans particular calling. If he be a magistrate, he must be freed from ruling, if a minister, from preaching and teaching, otherwaies he may not flie. And in this respect Christ, who did withdraw himselfe at other times, would not flie at this time; because the houre of his suffering was come,Ioh. 18.4.John 18:4 wherein hee intended most willingly to submit himselfe to the good pleasure and will of his father.

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

In this praier sundrie points worthie our marking are to be considered. The first, who prayed? Ans. Christ the Sonne of God: but stil we must remember the distinction of natures and of their operations in one and the same Christ; he prayeth not in his Godhead, but according to his manhood. The second is, for whome he prayeth? Ans. Some hauehave thought that this & all other his praiers were made for his mystical body the Church; but the truth is, he now praies for himself, yet not as he was God, for the Godheade feeles no want, but as he was a man abased to the forme of a seruant: & that for two causes. First, in that he was a man, hee was a creature, and in that respect was to performe homage to God the Creatour. Secondly, as he was man, he put on the infirmities of our nature, and thereupon praied that hee might hauehave strength and power in his manhood to support p. 186him in bearing the whole brunt of the passion to come.

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

The fourth point, what was the particular cause of his prayer. Answ. His agonie in which his soule was heauie vntounto death; not because he feared bodily death, but because the malediction of the Law, euen the very heat of the furie & indignation of God was powred forth vponupon him, wherewith he was affected and troubled, as if he had bin defiled with the sinnes of the whole world. And this appeares, 1. by the words whereby the Evangelists expresse the agonie of Christ, which signifie exceeding great sorrow and griefe: 2. by his dolefull complaint to his disciples in the garden,Mat. 26.37. foreign.Matt 26:37 My soule is heauie vntounto the death: 3. by his feruent prayer thrise repeated, full of dolefull passions: 4. by the comming of an Angel to comfort him: 5. by his bloodie sweate, the like whereof was neuer heard. And herein lies the difference betweene Christs agonie, & the death of martyrs: he put on the guilt of al our sinnes, they in death are freed frō the same: he was left to himselfe void of comfort, they in the midst of their afflictions feele the vnspeakeable comfort of the holy Ghost: & therfore we need not meruaile why Christ should pray against death, which neuerthelesse his members hauehave receiued & borne most ioyfully. Againe, this most bitter agonie of Christ is the ground of all our reioycing, and the cause why Paul biddes all the faithfull in the person of the Philippians, to reioyce alwaies in the Lord, & againe to reioyce. And here we are further taught, that when we are plū ged into a sea of most grieuous afflictions, & ouerwhelmed with the gulfes of most dreadfull temptations, euen then, p. 187then I say, we shoulde not be discouraged, but lift vp our hearts by fervent prayer to God. Thus did Christ when in the garden he was drinking the cuppe of the wrath of God and sucking up the verie dregges of it: and David saith, that out of the deepes he called of the name of the Lorde and was heard.Psal. 503.1.

The fifth point, what is the matter and forme of this prayer. Ansvver. Christ praies to be delivered from the death and passion which was to come, saying on this maner, Father, let this cuppe passe from me: yet with two clauses added thereto, If it be possible, and, Not my will, but thy will be done. But it may be demaunded, how it could be that Christ knowing that it was his Fathers will and counsell that he should suffer death for man, and also comming into the world for that end, should make such a request to his Father without sinne. Answer. The request proceedes only of a weakenesse or infirmitie in Christes manhood without sinne, which appeareth thus. Wee must still consider that when hee made this praier to his father, the whole wrath of God and the verie dolours and pangs of hell seased upon him: whereby the senses and powers of his mind were astonished, and wholly bent to relieue nature in this agonie. For as when the heart is smitten with griefe, all the blood in the bodie flowes unto it to comfort it: so when Christ was in this astonishment, the understanding and memorie, and all the parts of his humane nature (as it were for a time suspending their owne proper actions) concurred to sustaine and support the spirit and life of Christ, as much as possibly might be. Nowe Christ being in the middest of this perplexed estate, praieth on this manner, Father if it be possible let this cuppe passe. And these words proceede not from any sinne or disobedience to his Fathers will, but only from a meere perturbation of mind, caused onelyonly by an outward meanes, namely the apprehension of Gods anger; which neither blinded his understanding nor tooke away his memorie so as he forgot his fathers will, but only stopped and staied the acte of reasoning and remembring for a little time: even as in the most perfect clocke that is the p. 188motion may be staied by the aire, or by a mans hand, or by some outward cause without any defect or breach made in any part of it. It may be obiected that Christes will is flat contrarie to the will of his father. Answere. Christes will as he is man and the will of the father in this agonie, were not contrarie, but onelyonly divers, and that without any contradiction or contrarietie. Now a man may will a divers thing from that which God willeth, and that without sinne. Paul desired to preach the worde of God in Asia and Bithynia, Act. 16.6, 7.Acts 16:6Acts 16:7but hee was hindred by the spirite. For all this, there is no contrarietie betweene Paul and the spirite of God; but in the shewe of discorde great consent. For that which Paul willeth well, the spirite of God willeth not, by a better will: though the reason hereof be secret, and the reason of Pauls will manifest. Againe the minister in charitie reputing the whole congregation to be elect, in holy maner seeketh and willeth the saluation of euerie one, which neuerthelesse the Lorde in his eternall counsell willeth not. Nowe betweene both these willes there may be and is a difference without contrarietie. For one good thing as it is good may differ from another; but it can not be contrarie to it. It may further be alleadged, that in this prayer there seemes to be a combat and fight in the minde, will, and affections of Christ, and therefore sinne. Ansvvere. There are three kinde of combates: the one betweene reason and appetite, and this fight is alwaies sinnefull, and was not in Christ: the second is betweene the flesh and the spirite, and this may be in Gods childe who is but in part regenerate; but it did not befall Christ who was perfectly holy. The third is a combate of divers desires, vponupon sundrie respectes drawing a man too and fro. This may be in mans nature without fault: and was in Christ, in whome the desire of doing his Fathers will striving and struggling with another desire, whereby nature seekes to preserue it selfe, caused him to pray in this manner.

The sixt point is, in what maner Christ prayed. Ansvver. Hee prayed to his Father partly kneeling, partly p. 189lying on his face, and that with strong cries and teares, sweating vvater and blood: and all this hee did for our sinnes. Here then behold the agonie of Christ as a cleare crystall, in which we may fully see the exceeding greatnesse of our sinnes, as also the hardnesse of our hearts. We goe vaunting with our heads to heauen as though it were nothing to sinne against God, whereas the horrour of the wrath of God for our rebellions, brought downe euen the sonne of God himselfe and laid him groueling vponupon the earth. And wee can not so much almost as shed one teare for our iniquities, whereas hee sweates bloode for vsus. Oh let vsus therefore learne to abase our selves and to carrie about us contrite and bleeding hearts, and be confounded in our selues for our sinnes past.

The last point is the euent of the prayer, in that it vvas heard, as the authour of the Hebrewes saith, Christ Iesus in the dayes of his flesh, did offer vp vntounto his father prayers, Heb. 5.7.Heb 5:7and supplications, with strong cries and teares, vntounto him that was able to saue him: and vvas also hearde in that thing vvhichwhich he feared. But some will say, how vvas Christ heard, seeing he suffered death and bare the pangs of hell, and the full vvrath of God; if hee had beene hearde he shoulde hauehave beene delivered from all this? Ans. VVe must knowe that God heares our prayers two vvaies. I. when hee directly graunts our request. II. vvhen knovving vvhat is good for vsus, he giues not vsus our requests directly, but a thing ansvverable therunto. And thus vvas Christ heard: for he was not deliuered from suffering: but yet he had strength and povver giuen him, vvhereby his manhood vvas made able to beare the brunt of Gods wrath. And in the same manner God heareth the prayers of his seruants upon earth. Paul prayed to be deliuered from the Angell Satan that buffe…ed him: but the Lord answered that it must not so be, because his grace vvherby he vvas inabled to resist his tēpta…ion vvas sufficient: & Paul finding the fruit of his praiers on this maner,2. Cor. 12, 9.2 Cor 12:9 protestes hereupō that he vvill reioyce in his infirmities. Others pray for tēporall blessings, as health, life, p. 190libertie, &c. which notwithstanding God holds back, and gives in stead thereof spirituall graces, patience, faith, contentation of minde. Augustine saith, God heares not our prayers alwaies according to our willes and desires,Audit ad salutem. non audit ad voluntatem. but according as the things asked shall be for our salvation. He is like the Phisition, who goes on to launch the wound and heares not the patient though he crie never so, till the cure be ended.

Novve followeth the second thing to be considered in Christs apprehension, namely the dealing of the Iewes: wherein we must consider foure things. I. how they consult togither concerning Christes apprehension. II. howe they came to the place and mette him. III. how they laid hands on him. IIII. how they bound him and tooke him away. For the first: before they enterprised this matter, they did wisely and warily lay their heads togither, to consult of the time and place: and also of the manner of apprehending him. So S. Matthevv saith, There assembled togither the chiefe priests, and the scribes, and the elders of the people into the hall of the chiefe priest called Caiphas: Mat. 26.3, 4, 5.Matt 26:3Matt 26:4Matt 26:5and consulted how they might take Iesus by subtiltie. Whence wee learne two good instructions. First, the Iewes hauing a quarrell against Christ, could never be at rest till they had his blood: and therefore they consult hovv they might take him: but God did so order the matter, and dispose of their purposes and consultations, that hereby he did both confound them and their nation. For by reason of this heynous sinne against Christ, came the iust vvrath of God upon them, and so remaineth unto this day. VVhereby vvee see, that those vvhichwhich vvill be vvise vvithout the direction of Gods vvord, and against Christ, the Lord vvill ouerthrowe them in their ovvne vvisdome. And thus it vvas vvith Achitophel, vvho for vvisedome vvas as the oracle of God: yet because he rebelled against the Lords anointed, God confounded him in his ovvne vvisdome. For vvhen his counseil vvhichwhich he gaue against Dauid vvas not folovved,2. Sam. 17.23.2 Sam 17:23 he thought himselfe dispised as the text saith, and sadled his Asse, and arose and vvent home into his citie, and put his houshold in p. 191order, and hanged himselfe, wherein he shewed himselfe more senselesse then a bruite beast. And in our daies the Leagers that hauehave bound themselues by othe to roote out the Church of God; by his most wonderfull providence turne their swords against themselues and destroy ech other. Therefore if wee will be wise, we must learne to be wise in Christ; for els our counsell will be our owne confusion. Secondly, hence wee learne, that if men will liue in their stubbernnesse and rebellion against Christ, the Lord will so carrie and order those men, or that people, that they shalbe the causes of their owne perdition. This wee may plainely see in the example of these Iewes: for they evermore envied Christ, and now they goe on to take counsell against him: but God so disposed of it, that thereby they brought destruction vponupon themselues & theit cuntry. This must teach thee to take heed how thou livest in thy sinnes: for if thou doe so, the Lord hath many waies to worke thy confusion: as, thy conscience to condemne thee; thy friends to forsake thee; the divell & his angels to torment & molest thee; & his creatures to annoy thee. Yea, the Lord can leaue all these, and make thine owne selfe to be the direct meanes of working thine owne confusion, both in body and soule eternally: and that euen then, when thou art most wary and wise in thine owne behalfe: & this is the reward of all those that walke on in their euill waies.

Hauing consulted, in the next place they come to the garden, vvhere Christ was to be apprehended. And here wee are to consider who they were that came, namely the Scribes, and Pharises, the high priests, and their servants;Mat. 26.47. Ioh. 18.3.Matt 26:47John 18:3 a band of soldiers, and the servants of Pontius Pilate, and the Elders of the Iewes: all which came with one consent to the place where Christ was, that they might attach him. VVhere we may learne a good lesson that all sorts of wicked men disagreeing among themselues, cā agree against Christ. The Scribes and Pharises were two contrary sectes, and at discord one with another in matters of religion: and Iudas was one of Christs disciples: the Elders differed from them all: the souldiers were Gentiles: all these were at variance p. 192among themselues, and could not one brooke another. So also we read that Herode and Pontius Pilate vvere not friends: but at the same time when Christ was apprehended, Pilate sent him to Herode, and they were made friends.Luk. 25.12▪ Now as these wicked men did all conspire against Christ: so doe the wicked ones of this vvorld in all cuntries and kingdomes bande themselues against the Church of Christ at this day. And howsoeuer such be at discorde among themselues, yet they doe all ioyne hand in hande to persecute Christ in his members. And the reason is plaine; because Christ and his religion is as flat opposite to the corrupt disposition of all men, as light is to darkenesse.

Againe, vvhereas we see so many sortes of men so amiably consenting to take Christ: we may note how all men naturally doe hate and abhorre him, and his religion. And looke as then it was with Christ, so hath it bene with all his members, and will be to the end of the world. They are accounted as the offscouring of the world, men not worthie to live on the face of the earth: as Christ tolde his disciples,Mat. 24.9.Matt 24:9 saying, Ye shall be hated of all nations for my names sake.

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

After that they are now come to Christ, we are to consider two things in their meeting. I. Christs communication with them. II. The treason of Iudas. Concerning their conference,Iohn. 18.4, 5, 6.John 18:4John 18:5John 18:6 it is said, Iesus knowing all things that should come vntounto p. 193him, went forth, and said unto them, Whome seeke yee? they answered him, Iesus of Nazareth: Iesus answered, I am he. Now so soone as he had said, I am he, the stoutest of them fell to the ground, as being astonished at the maiestie of his word. Where note, that the word of God is a vvord of power. The same povver vvas in his vvord, vvhen he raised up Lazarus: for when he had …yen in the graue, & had entred into some degrees of corruption, he did no more but said, Lazarus, come forth: & he that vvas dead came forth. And hence we may also marke vvhat a wonderfull might and povver is in the vvord preached: for it is the very worde of Christ, and therfore being preached by his ministers lawfully called by him therunto; hath the same power & force in it which Christ himselfe shewed vvhen he spake on earth. It is the savour of life unto life to saue those that heare it: or the savour of death unto death. It is like to a vapour or perfume in the aire,2. Cor. 2.16.2 Cor 2:16 which in some mens nosthrilles is savourie and pleasant, and doeth reviue them: and others it striketh starke dead. And therefore everie one that either now, or heretofore hath heard this vvord preached, shall find it to be vntounto them either a word of povver to saue their soules, or through their corruption the ministerie of death and condemnation. Againe, if a vvorde spoken by him, being in a base and lovve estate, be able to overthow his enemies, then at the last day when he shall come in his glorie, and power, and maiestie to iudge both the quicke and the dead; vvhat povver shall his vvordes hauehave▪ Goe you cursed of my father into everlasting fire which was prepared for the devill & his angels? The consideration of this, that the word of Christ shall euen be as povverfull at that day, must be a motiue to euerie one of vsus to cause us to come vntounto Christ: and vvhile vvee hauehave time in these dayes of grace and merciemercy, to seeke to be reconciled vntounto him for all our sinnes, least at the last day wee heare that dreadfull voice of Christ sounding against vsus, Goe ye cursed into everlasting fire, &c.

And thus much for the communication. Now followeth Iudas his treason: wherein vvee are to obserue these p. 194things. I. the qualities and conditions of the man that did the treason. He vvas by calling a disciple chosen to be an Apostle vvhichwhich is the chiefest in Ecclesiasticall callings: & among the Disciples he was in some account; because hee vvas as it were a stewarde in Christes family, and bare the bagge: but yet hee was a traitour, and did more against Christ then all the Iewes did. For he brought them to the place where they might apprehend him: and when they were come, did point him out unto them, and delivered him into their hands: nay he gaue them a signe and token saying,Mar. 14.44.Mark 14:44 VVhome I kisse, he it is: take him and lead him avvay warily. Here we see the cause why Christ called Iudas a Divell: for he said, Have I not chosen you twelve, and one of you is a divell. Ioh. 6▪ 70.John 6:70Hee became to be a devill and a traitour by nourishing a wicked and a covetous heart. And here we are taught that the ministers of Christ, if they make no conscience of sinne, by the iust iudgement of God do prooue deuils incarnate: this exāple of Iudas doth manifest the same: and the reason is plaine, for the more knowledge a man hath, the more wicked he is if he vvant grace. They are like in this case unto a man that hath meate & drinke enough, but no stomacke to digest it: and so the more he eateth, the more it turneth to his hurt. This I speake not to deface the callings of ministers; but that those vvhichwhich preach Gods vvorde, should not doe it with impenitent hearts, living in their owne sinnes. For it is a fearefull thing for a man to speake unto the people of the pardon of their sins, and yet himselfe not to apprehend the same by faith. A lumpe of vvax if you keepe it from heate, or from the fire, it keepes his ovvne forme still, but if it be helde to the fire, it melts and runnes abroad:Ier. 15.19▪Jer 15:19 so ministers who by reason of their callings come neare God, if they be lumps of iniquity & liue in their sins, they shall find that the corruptions of their hearts wil melt abroad as wax at the fire. And therfore every one that is designed to this calling,Isai. 6.5. Act▪ 20.28.Isa 6:5Acts 20:28 must first purge him selfe of his ovvne sinnes, or else Gods iudgements vvill fall on him, as they did on Iudas that betraied Christ.

Secondly let vsus consider vvhat mooued Iudas to betray p. 195his master; namely, the desire of vvealth and gaine: & this couetousnesse, vvhichwhich is an insatiable desire of mony,1. Tim. 6.1… ▪1 Tim 6:1 is the roote of all sinne: not that all sinnes came of it, but because vvhere it is, there all other sinnes are preserved, and doe get strength. The desire of thirtie peeces of siluer caused Iudas to make an agreement with the Iewes, and to betray his master. But some will say this practise of Iudas is strange, and no man that liueth now would do the like for any money. Ansvver, Iudas is dead indeede, but his practise is yet aliue: for in the high and waightie calling of the ministery, he that hath charge of soules, and either cannot teach and feed his flock, or else will not, though he betray not Christ, yet he betrayes the members of Christ unto the deuill. If a nource should take a mans child to bring up, and yet neuer giuegive it milke, insomuch that the childe dieth for hunger: is not shee the murtherer of it? yes verely. And so it is with him that taketh upon him the charge of Gods people, and neuer feedes them with the milke of Gods vvorde, or els so seldome that their soules doe famish: he is the murtherer of them, and hath betraied them into the handes of their enemie: and shall be condemned for them as a traitour unto God unlesse he repent. Besides, those that liue by traffique in buying and selling, make gaine by lying, swearing, and breaking the Lordes Sabaoth: they are also Iudasses: for they choppe avvay their soules with the deuill for a litle gaine. And more lamentable is their case, because it is harde to finde one of an hundred in the worlde that makes conscience of a lye, or of any bad dealing; if any gaine at all may come thereby. Men use to crie out on Iudas for betraying Christ: and well, yet they themselues for a litle worldely pelfe betray their owne soules. And if such would not be counted Iudasses, they must leaue off to sinne & keepe a good conscience in Gods worship, & the works of their callings.

Thirdly, let us note what course Iudas tooke in betraying Christ: hee was verie submisse, saying, Haile, Master, and kissed him. VVhy did he so? Herein hee played the most palpable hypocrite: for hauing gotten a peece p. 196of money, he thought that neither Christ, nor any of his fellowe disciples should hauehave knowne of it (though Christ knew it well enough) & therefore he comes in this manner to him thinking that he would hauehave conveighed him-selfe from amongst them at the verie pinch, as he had done often times before. And this practise also of Iudas is common in the world: Iudas an enymie vntounto Christ speakes him faire, and salutes him, and so do most of our secure and drowsie protestāts in England: they will salute Christ, both by hearing his worde and receauing his sacramentes: and as the prophet saith, they honour god with their lips but their heartes are farre from him. Wee may see daylie experience of this: everie man will say, Lord, Lord, but in there lives & conversations, few there be that deny him not; both in the dutyes which they owe unto god: and also towardes there brethren. Many wil come to heare gods word because they are compelled by the magistrates laws: but when they are come they worship not god in therehearts: which is plainly seene by the breach of gods holie saboth in euerie place: and that they make more account of a messe of pottage with Esau, then of their birth right: and of 30 peices of siluer than of Christ▪

The 3 pointe to be handled in Christes apprehension is that they lay hand on him: wherein we must consider 2 things. I. the resistance made by Christs disciples. II. their flight. For the first, Christs disciples resisted, and principally Peter drawing his sword, stroke one of the hye priests seruāts, & cut off his eare. This fact our sauiour Christ reproues: & that for these causes.Mat. 20.50.Matt 20:50 I. because his disciples were priuat men: & they that came to apprehend him were magistrates Secondly, he was to worke the worke of mans redemption: now Peter by this did what he could to hinder him. And frō this practise of Peter we may learn, that nothing in the worlde is so hard unto a man, as to take vp his crosse & follow Christ. One would thinke it should be a harde matter for him to encounter with enemies, especially they being strō ger then hee: but Peter stoutly resisting makes nothinge of yt: whereas a litle before when Christ tould him & the rest p. 197concerning his passion they were so heavie with griefe that they could not hold vp there heads: so hard a thing it is to beare the crosse: and for this cause afterward when Christ reprooued him for striking, both he & all the rest of the disciples fledde away. Secondly Peter in all mens reason was to be cōmended, because he strake in the defēce of his master: but Christ reproves him for it. Whence we learne, that if a mā be zealous for Christ: he must be zealous within the cōpasse of his calling: and not be zealous first, & then look for a calling, but first looke for a calling & then be zealous. which thinge if Peter had marked he had not delt so rashlie: for being without the compasse of his calling hee could not but doe amisse. Heere it may be demaūded, whether Christ and his religion may not be maintained by the sworde? I Answere, that the magistrate, which is the vicegerent of the lord, is the keeper of both tables: & therfore is to maintaine religion with the sworde: and so may put to death both Atheistes, which hold there is no god, of which sorte there is many in these daies: and hertiques, which maliciously maintaine, & hold any thing that ouerthrowes religiō in the Churches whereof they were members. But some obiect, that in the parable of the field, the seruants are commanded not to pluck up the tares from the wheat,Mat. 13.30.Matt 13:30 but to suffer both to grow till haruest: and that therefore there must be no separation of heritiques, and true christians before the last daye of iudgement. Answer. The scope of that place is not to forbid the execution of heritiques: but it speaks only of the finall separation which must be in the end of the world. For there the Master of the familie doth signifie God him-selfe, and the field, the Church militant spread ouer the face of the whole earth: & by tares is ment not only heritiques; but also all those that are forth of the church: the seruantes are gods holie Angels, and the haruest is the last iudgement. Here further it may be demaunded who may use the sworde? Answere. That man may use the sworde to strike and to kill, into whose hands God putteth the sworde. Now God putteth it into the hand first and principally of the publicke magistrate who when p. 198iust occasion serues may draw it out. And againe into a private mans hand sometime. A priuate man when he is assailed of his enemie, may take the sword in way of his owne defence, and may kill his enemie therewith (if there be no other helpe) not doing it upon malice, but because he can not otherwise escape, and saue his owne life: and so for want of a magistrate, he is a magistrate unto himselfe.

In the flight of the disciples vve may consider 2. things, the time, and the qualitie of the persons. The time was at the apprehension of our Lord and Sauiour. And this came to passe not without the speciall providence of God: that it might be knowen, that Christ had no helper or fellowe in the accomplishment of the worke of our redemption: & that, whereas we for our sinnes deserued to be forsaken of all creatures, hee being our pledge and suretie, might be forsaken for vsus. As for the qualitie of the persons that flie, they were the chosen disciples of Christ such as had beleeved in him, confessed him, and preached in his name. And this serueth to teach vsus that God will otherwiles forsake his owne children and seruants and leaue them to themselues in some part, that they may feele their wants & miseries, and their weaknes in themselues, and by that means be hūbled throughly, & be touched with an hungering desire after Christ. As a mother sets downe her young child & hides her selfe, suffering it to crie & breake the face, not because she hates it, but that she may teach it to depend upon her, & louelove her: so God giueth grace to his children, & yet againe somtime he doth in part withdraw it from them, & then they faile in their duties sundry waies: & this he doth to make them ashamed of themselues, & to cause them to put all their cōfidēce out of thēselues in the merits of Christ.

The fourth thing to be considered in Christes apprehension, is their binding of him. In which action of theirs wee are to obserue first of all the circumstance of time,…oh. 18.12. when this binding vvas. VVhen our Sauiour Christ had saide unto them, I am hee, they being astonished fell to the ground: and vvithall, vvhen Peter had smitten off Malchus eare with his sworde, Christ healed the same p. 199miraculously. Yet after all this, though they saw his wonderfull povver both in vvorde and deede, they proceede in malice against him, and lay hands on him, and binde him as a malefactour. In this wee note what a fearefull sinne hardnesse of heart is: the danger whereof appeareth in this, that if a man be taken vvith it, there is nothing that can stay or daunt him in his wicked proceedings: no not the povverfull vvordes and deedes of Christ himselfe. And indeed among Gods iudgements there is none more fearefull then this: and (hovv fearefull soeuer it be) it is to be founde amongst us in these daies. For it is verie euident by common experience, that the more men are taught the doctrine of the lawe, and of the Gospell, the more hard and senselesse are their hearts: like unto the stithie: which the more it is beaten upon with the iron hammer, the harder it is. And againe, it is hard to finde men that sorrow for their sinnes, and feele the vvant of Christ: which argueth the exceeding deadnesse of spirit. And let vsus be resolued that it is a most terrible iudgement of God, the rather to be feared, because it is like a pleasant sleepe, into which when a man is fallen, he feeles neither paine nor griefe. And therfore we for our parts must looke unto it with feare & trembling, lest it take such hold of us, that we be past all hope of recoverie.

Furthermore, this binding of Christ was prefigured unto us in the sacrifices of the old testament: for the beast that was to be sacrificed, vvas tyed vvith cords and bound, & so brought to the altar. And wheras Christ is bound, vve must not consider him in his owne person; but as he standing in our roome and steade beares the person of all sinners: and therefore vvhereas he is thus taken captive by his enemies, to be brought before a mortall iudge, there to be arraigned for us: hence we learne two good instructions. First here is a comfort to all the people of god: Christ was bound by his enemies, that they might be unloosed from the bondage of Satan, sinne, & their owne corruptions (under which they lie bound by nature) and might have free libertie in & by him. Secondly all impenitent sinners are taught hereby to reforme and amend their hearts and liues. For vvhat exceeding p. 200madnesse is this, that they by Christs bonds being set at libertie, will yet liue and die in their sinnes, and take pleasure to lie bound hand and foote vnderunder the power of sinne & sathan? And indeed this sheweth unto us the fearefull & dangerous estate of all those that goe on still in their sinnes. For what can they say for themselues at the day of iudgement, when as now they hauehave freedome offered and will not accept of it?

Thus much of Christes apprehension: Now followeth the inditement. For they proceed against him iudicially, after the custome of the Iewes.Mat. 26.57. Mar. 14.53. Luk. 22.66. Ioh. 18.19.Matt 26:57Mark 14:53Luke 22:66John 18:19 Christs inditement was twofold. One before Caiphas the high priest in the great councell at Ierusalem; the second before the civill Iudge Pontius Pilate, as is plainely set forth by all the Euangelistes. And Christs arraignement before Caiphas was a preparation to the second before Pontius Pilate, that the Iewes might throughly proceed against him. In the first we are to consider these points. I. The time in which Christ was indited. II. the end of his inditement. III. the whole tenour & proceeding thereof. For the first: Christ was indited earely in the morning at the breake of the day: for he was apprehended in the night, & with all hast brought into Caiphas his hall, & there they kept him all night: & at the breake of the day Caiphas the high priest, & the Elders with the Scribes & Pharises, held a solemne councell against him: & there they had accused him and condemned him before morning, & sent him then to the common hall, as S. Matthew saith,Mat. 27.1, 2.Matt 27:1Matt 27:2 When the morning was come all the chiefe Priestes, & elders of the people tooke counsell against Iesus to put him to death: and lead him away bound, & deliuered him to Pontius Pilate. In which action of theirs we are to marke two points. First the diligence of vngodly men & the quicknes of their nature to practise sinne & wickednes: as it was said of the old Iewes, their feet runne to euill, & they make hast to shed blood.Isai. 59.7.Isa 59:7 When the Israelites would sacrifice to the golden calfe which they had made;Exod. 32.6.Exod 32:6 it is said, they rose up early in the morning. Hence it appeares, that if God leaue us to our selues, we are as ready to practise any mischiefe as the p. 201fire is to burne without delay and with violence. Now the consideration of this must mooue euerie one of us to take heed of all occasions & provocations to sinne whatsoeuer they be, that it breake not foorth any way. Secondly in the circumstance of time of this councell, we may marke the rashnes of this solemne assembly in iudiciall proceedings: whereas they examine him both of his doctrine, and also of his disciples, omitting such circumstances as should hauehave bin used; as the serious examining of witnesses, & the waynig of his cōtrarie answers: for he is takē & brought before the iudge & cōdēned on a suddē ▪ now as this was the practise of this councel, so on the cōtrary the cōmon cōplaint of these times is of the slow dispatch of matters in lawe, and of the long delay: insomuch that some be almost undone before their suits be ended: wheras iudiciall proceedings were ordained by God, not for mens undoing, but for the maintaining of the common peace, and libertie, and wealth. And therefore iustice ought to be dispatched with such speed, as men thereby might be furthered, and not hindred.

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

And thus much of the end and intent of their counsell. p. 202The proceeding in iudgement standes in these pointes. I. they examine Christ. II. they bring witnesses against him. III. they adiure him to tell them who he is: of these in order. First, they examine our Saviour Christ of his doctrine suspecting him to be a false prophet: secondly of his disciples, as suspecting him seditiously to raise up a new sect unto himselfe, to make a faction amongst the Iewes. Nowe to this examination let us marke Christs answere; in which hee saieth nothing at all concerning his disciples: whereas notwithstanding he might hauehave said,Ioh. 18.19.John 18:19 that one of them betraied him, another denied him, and the rest fled away: whereby wee note, that it is not our dutie at all times, and in all places, to speake of the faultes and wantes that we know by others. Secondly, the answere which he makes is onelyonly concerning his doctrine: whereby the ministers of God and all men els are taught, that being called before their enemies, to giuegive reason of their doctrine: they are (as S. Peter saith) to be alwayes ready to give an account of the hope that is in them. 1. Pet. 3.15.1 Pet 3:15And further wee are to consider the wisedome that Christ useth in answering; for he saith nothing of his doctrine in particular, but said, I speake openly to the world, I ever taught in the synagogue, and in the temple whether the Iewes resorted: Ioh. 18.19, 20.John 18:19John 18:20in secret have I taught nothing: aske them therefore what I saide which heard me: Behold, they can tell you vvhat I said. Now the reason why he answereth thus sparingly in generall tearmes is; because their examination serued only to intangle him: and out of his words to gather matter of accusation. After whose example wee may learne, that being called to make answere of our faith & doctrine before our enemies, we are to do it so, as thereby we do not intangle our selues; nor giuegive any advantage unto our enemies: and hereof we hauehave a notable example in the Apostle Paul, Act. 23.6. In the words of Christes answere we must obserue 2. things. First that the place vvhere Christ taught was publi…e. Now hence it may be demāded, whether ministers may handle the word of god privately or no? Ans. The state of Gods Church is twofold: peaceable, or troblesome. In the time of peace ministers must preach the p. 203word publikely: but in time of persecution, for the safetie and preseruation of the Church of God, they may with good warrant preach priuately: and indeed at such times the assemblies of the Church make priuate places publike.Act. 12.12,Acts 12:12 And hence we learne, that in time of peace, all those that are called to the office of the ministerie, must (if it be possible) spend their labour publikely, so as they may doe most good. Secondly, whereas Christ saith, he preached in their Synagogues and temple, which at that time were places full of disorder;Math. 21.15.Matt 21:15 in so much as he called the Temple a denne of theeues: and the Scribes and Pharisies had corrupted the doctrine of the Law,Matth. 15.3.Matt 15:3 transgressing the commaundements of God by their owne traditions: and they taught iustification by the works of the Law, as Paul saith, they beeing ignorant of the righteousnes of God, Rom. 10.3.Rom 10:3and going about to stablish their owne righteousnes which is by workes, hauehave not submitted themselues to the righteousnes of God. Besides all this, they were loose and wicked men in their liues and conuersations: & therefore Christ commaunded the people that they should obserue,Matt. 23.2, 3.Matt 23:2Matt 23:3 and doe whatsoeuer the Scribes and Pharisies bidde them, sitting in Moses chaire: but after their workes they must not doe, because they say and doe not. Now although these corruptiōs & deformities were in the Iewish Church, yet our Sauiour Christ severed not from it, but came and preached both in their temple & Synagogues, where these seducers and false teachers were. And hence we gather, that the practise of all those men in our Church, which separate themselues from all assemblies for the wants thereof, holding that our Church is no Church, that the grace which is wrought by the preaching of the word among vsus is nothing else but a sathanicall illusion; that our Sacraments are no Sacraments, I say, this their practise is condemned by our Sauiour Christs conversing among the Iewes. For if Christ should hauehave followed their opinion, hee ought to hauehave fled from amongst the Iewes, and not so much as once to hauehave come into the tēple, or taught in their Synagogues; but contrariwise he ioyned himselfe with them: and therefore wee can not in good conscience disjoyne our selues p. 204from the Church of England. The second thing to be obserued in Christs answeare is, that he referres Caiphas to the iudgement of his hearers, beeing resolued of the truth of his owne doctrine, though sundrie of them were his vtter enemies. Behold then a good example for all the ministers of Gods word to follow; teaching them to deliuer Gods word so purely and syncerely, that if they be called into question about the same, they may be bolde to appeale to the consciences of their hearers, although they be wicked men.

Now after this answer, one of the seruants of Caiphas smites Christ with a rodde: in whome the saying is verified,Ioh. 18.22.John 18:22 Like master, like seruant, that is, if the master be wicked, seruants commonly will be wicked also: if the master be an enemie to Christ, his seruant will be Christs enemie also. And this is the cause why there are so many lewd prentises and seruants, because there are so many lewd masters. Many masters complaine of seruants now adaies; but there is more cause why they should complaine of themselues: for vsually seruants will not become obedient to their masters, till their masters first become obedient vntounto Christ: therefore let masters learne to obey God, and then their seruants will obey them also.

Further, Christ beeing smitten, makes this answeare: If I hauehave euill spoken, beare witnesse of the euill: but if I hauehave well spoken, why smitest thou me? making complaint of an iniurie done vntounto him. Now hereupon scoffing Iulian the apostata saith, Christ keepes not his owne laws, but goeth against his owne precept; when as he saide, If one strike thee on the one cheeke, Math. 5.…9.Matt 5:9turn to him the other also. But we must know, that in these words Christs meaning is, that a mā must rather suffer a double wrong, then seeke a priuate reuenge. And before Christ spake in his owne defence, which a man may lawfully doe, and not seeke any reuenge: for it is one thing to defend his owne cause, and an other to seeke reuenge.

Now follows the secōd point in their proceeding, which is, the producing of false witnesses against him; as S. Matthew saith,Mat▪ 26.60.Matt 26:60 The whole Councell sought false witnesse against p. 205him, and though many came, yet found they none: for they could not agree together, because they alleadged false things against him, which they could not prooue. And thus the mē bers of Christ hauehave often such enemies as make no bones shamefully to auouch that against them, which they cā not be able to iustifie. The ten persecutions which were in the first 300. yeares after Christ,Tertul. Apol. contra gent. arose oftentimes of shamelesse reports that men gaue out, which said that Christians liued of mans flesh: & therfore slew their owne children: 2. that they liued on rawe-flesh, 3. that they committed incest one with another in their assemblies: 4. that they worshipped the head of an asse: 5. that they worshipped the sūne & moone: 6. that they were traytours, & sought to vndermine the Romane Empyre: & lastly, wheresoeuer was thunder or earthquakes, seditiōs or tumults, or any disquietnes or trouble, Christians were accused as the authors thereof. Such enemies hauehave they had in all ages: and in these our daies the same is practised, & will be to the worlds end. Now when the first witnesses could not agree among themselues, then two other false witnesses came forth, which auouched that Christ said, I will destroy this temple made with hands, & within three daies will build another made without hāds. Mark. 14.38.Mark 14:38Indeed Christ said some such wordes: for saith he, Destroy this temple, and within three daies I will build it vp againe. Ioh. 2.16. vers. 21.John 2:16But he spake this of the temple of his bodie: whereas they maliciously did interpret him to hauehave spoken of the temple in Ierusalem. And againe they chaunge the words, for Christ said, Destroy this temple, &c. but these witnesses say he said, I will destroy this temple made with hands, &c. And thus they chaunge both words and meaning: and therefore the holy Ghost calleth them false witnesses. By this we must be aduertised to take heede how we report mens words: for if we chaunge the meaning, though in part we retaine the words, we may soone become slaunderers and false witnesses: and as this duetie must be performed towards all men, so especially towards the ministers of the Gospell: & the neglect of this dutie procureth many slaunderers to thē in this our Church: whereof indeed the reporters are the cause, and not the ministers themselues.

p. 206Now at this false accusation Christ was silent, so as Caiphas asked him why he answeared nothing. Herein wee are to consider many things: I. why Christ was silent. The causes be two: first he was to shew himselfe a patterne of true humilitie and patience, therefore euen then would he be silent when he was most falsely accused of his aduersaries. Secondly he is silent; that standing before the iudge to be condemned, the sentence might proceede against him, and he might suffer the death appointed, which was due vntounto vsus, and so become our redeemer. And in Christs example we must note, that it is a speciall dutie to knowe when to speake, and when to be silent. The ordering of the tongue is a rare gift, and few attaine vntounto it. Some will peradventure aske what rule we hauehave to direct vsus herein? Answer. The generall rule for the ordering of the tongue, is the law of God▪ We are commaunded to seeke the glorie of God in the first table; and in the second the good of our neighbour: when thy speach therefore will serue either for Gods glorie, or the good of thy neighbour, then thou must speake: if it serue for neither, then be silent. Againe, if thy silence be either for Gods glorie, or the good of thy neighbour, then be silent; if it will not, then speake. And because it is hard for a man to know when his speach or silence will serue for these two ends: therefore we must pray vntounto God that he would teach and direct vsus herein: as Dauid doth, Set a watch (saith he) O Lord, Psal. 141.3.Ps 141:3before my mouth, and keepe the doore of my lippes: and againe; open thou my lippes, O Lord, and my mouth shall shew forth thy praise.Psal. 51.15.Ps 51:15

Thus much for the false witnesses produced. Now followeth the third point, which is, the adjuring of Christ: for Caiphas the high Priest charged him to tell him whether he were the Christ the Sonne of God, or no. To adiure a man, is to charge and commaund him in the name of God, to declare a truth, not onelyonly because God is witnesse thereof, but also because he is iudge to reuenge, if he speake not the truth.1. Th. 5.27. Thus Paul adiured the Thessalonians, charging them in the Lord, that his epistle should be read vntounto all the brethren the Saints. And the like doth Caiphas to Christ. p. 207And here is a thing to be wondered at; Caiphas the high Priest adjureth him in the name of God, who is very God, euen the Sonne of God, which shewes what a small account he makes of the name of God: for he did it onelyonly to get aduantage on Christs words: and so doe many nowe adaies, who for a little profit or gaine make a matter of nothing to abuse the name of God a thousand waies.

Now Christ beeing thus adjured, though silent before, yet now in reuerence to Gods maiestie, answeared & said: first, Thou hast said it: and in Saint Marke, I am he. Math. 26.24. Mar. 14.62. Ioh. 19.7.Matt 26:24Mark 14:62John 19:7In this answeare, appeares the wonderfull prouidence of God. For though Caiphas take hence the occasion of condemning Christ, yet hath he withall drawne from him a most excellent confession, that he is the Sonne of God, and our alone Sauiour. And by this meanes he proceeds to shut heauen against himselfe, and to open the same for vsus.

Thus we hauehave ended the first inditement of Christ before Caiphas. Nowe followeth the second, which was before Pontius Pilate, in the common hall at Ierusalem.Ioh. 18.19. Luk. 23. Math. 27.2. Mark. 15.1.John 18:19Luke 23Matt 27:2Mark 15:1 The historie of it is set downe at large in all the Evangelists. In this second inditement of Christ (that we may referre eueryevery matter to his place) we are to obserue foure things: I. the accusation of Christ before Pilate. II. his examination. III. Pilats pollicie to saue Christ. IV. Pilats absolving of him; and then the condemnation of Christ in both courts, Ecclesiasticall and civill: of these in order. In Christs accusation, wee must consider many points. The first is, who were his accusers, namely the high Priest, the Scribes, and Pharisies, and Elders of the people, and the common people: all these conspired together to accuse him. The cause that mooued the Pharisies and Elders of the people hereunto, is noted by Saint Matthew, who saith of envy they deliuered him. Envie is nothing but a sadnes in a mans heart,Math. 27.18.Matt 27:18 at the prosperitie of his better. And it raigned in the Scribes and Pharisies, and the occasion was this. Christ had taught most heauenly doctrine, and confirmed the same by most wonderfull miracles, and did greatly exceede them all, and was in more account among the people: and for this cause p. 208the Scribes and Pharisies and high Priests, repined & grudged at him. Nowe their example serues to admonish vsus to take heed of this sinne, as beeing the mother of many mischiefes. And we must rather follow the example of Moses, who when Iosua desired him to forbid Eldad and Medad to prophecie,Num. 11.26, 27, 28.Num 11:26Num 11:27Num 11:28 answeared, Enviest thou for my sake? yea I would to God that all the Lords people were prophets. And we must be of the same minde with Iohn Baptist, who hearing by his disciples that the people left him, and followed Christ, said, his ioy was fulfilled, for Christ must increase, and he must decrease. Ioh. 3.29.John 3:29And so we must be glad and content when we see the prosperitie of our neighbours any way. Nowe the cause why the common people ioyne with them was, because the chiefe priests and the Scribes & elders had perswaded them to a bad conceit of Christ.Mat. 27, 20.Matt 27:20 Hence it appeares that it is most requisite for any people, be they neuer so good, to hauehave good magistrates, & godly rulers to gouerne them by wise and godly counsell. The necessitie hereof was well knowne to Iethro Moses father in lawe, though hee were a heathen man: for he biddeth Moses to prouide among all the people men of courage fearing God, men dealing truly,Exo. 18.21.Exod 18:21 hating couetousnes, and appoint them to be rulers ouer the people. Teaching vsus, that if couetous, malitious, and vngodly men, not fearing God, goe before the people, they shall in all likelihood be caried into the like sinnes by their example.

The next point concernes the place where they accuse him, which was at the doore of the common hall: for hauing brought him before the councell at Ierusalem,Ioh. 18.28.John 18:28 and there condemned him of blasphemie, afterward they bring him vntounto the common hall where Pilate sate iudge. Yet did they not enter in, but staied without at the doore, least they should be defiled, and be made vnfitte to eate the passeover. In which practise of theirs, we are to marke an exāple of most notable both superstition, & most grosse hypocrisie. For they make no bones to accuse & arraigne a mā most iust & innocent, and yet are very strickt and curious in an outward ceremonie. And in like manner they made no conscience p. 209to giuegive thirtie pieces of siluer to betray Christ: but to cast the same into the treasurie,Matt. 27.6.Matt 27:6 they make it a great and hainous offence. And for this cause Christ pronounceth a woe vntounto the Scribes and Pharisies, Math. 23.23▪Matt 23:23calling them hypocrites: for, saith he, you tithe mynt, anyse, and commin, and leaue the weightie matters of the lawe, as iudgement, and merciemercy. And the very same thing wee see practised of the Church of Rome at this day, and of sundrie Papists that liue amongst vsus: they will not eate flesh in Lent, or vponupon any of the Popes fasting daies for any thing; and yet the same men make no conscience of seeking the bloud of the Lords annointed, and their dread soueraigne. And in this wee see the most palpable, and most grosse hypocrisie of those that be of that Church. But shall we thinke that our own Church is free from such men? no assuredly: for take a viewe of the profession that is vsed among the people of England, and it will appeare that they place their whole religion for the most part in the obseruation of certain ceremonies. The manner of most men is to come to the place of assemblies, where God is worshipped, and there mumble vp the Lords prayer, the commaundements, and the beliefe in stead of prayers, which beeing done, God is well serued thinke they: whereas in the meane season they neglect to learne and practise such things as are taught them for their saluation by the ministers of Gods word. At the feast of Easter, eueryevery man will be full of deuotion and charitie, and come to receiue the Sacraments, as though hee were the holiest man in the world; but when the time is past, all generally turne to their old biace againe: and all the yeare after liue as they list, making no conscience of lying, slaundering, fraude, and deceit in their affaires among men. But we must knowe that there is no soundnes of religion, but grosse hypocrisie in all such men: they worshippe God with their lippes, but there is no power of godlines in their hearts.

The 3. point is, cōcerning the partie to whom they make this accusation against him; namely, not to a Iew, but to a Gentile: for hauing condemned him in their Ecclesiasticall p. 210court before Caiphas the high Priest, they bring him to Pontius Pilate the deputie of Tiberius Caesar in Iudea. Where we must obserue the wonderful prouidence of God, in that not onelyonly the Iewes, but the Gentiles also had a stroake in the arraignement of Christ, that that might be true which the Apostle saith, God shut vp all vnderunder sinne, that he might hauehave merciemercy vponupon all.Rom. 11, 32.Rom 11:32

The fourth point is, the matter of their accusation: they accuse our Sauiour Christ of 3. things. I. that he seduced the people.Luk. 23.2.Luke 23:2 II. that he forbad to pay tribute to Caesar. III. that he said he was a King. Let vsus well consider these accusations, especially the two last, because they are flat contrarie both to Christs preaching, and to his practise. For when the people would hauehave made him a King, after hee had wrought the myracle of the fiue loaues and two fishes, the text saith,Ioh. 6.15 Mat. 17.27.John 6:15Matt 17:27 he departed from among them vntounto a mountaine himselfe alone. Secondly, when tribute was demaunded of him for Caesar, though he were the kings sonne, and therefore was freed; yet saith he to Peter, least wee should offende thē, go to the sea, and cast in an angle and take the first fish that commeth vp, and when thou hast opened his mouth, thou shalt finde a piece of twentie pence, that take and giuegive vntounto them for thee and me. And when he was called to be a iudge to deuide the inheritance betweene two brethren, he refused to doe it, saying, Who made me a iudge betweene you? Therefore in these two things, they did most falsely accuse him. Whereby wee learne, that nothing is so false and vntrue, but the slaunderer dare lay it to the charge of the innocent: the tongues of the slaunderers are sharpe swords, & venemous arrows,Psal. 120.4. and 5.9.Ps 120:4Ps 5:9 to wound their enemies: their throats are open sepulchers, the poyson of aspes is vnderunder their lipps. If a man speake gracious words, his tongue is touched with the fire of Gods spirit: but as Saint Iames saith, the tongue of the wicked is fire,Iam. 3.6.Jas 3:6 yea a worlde of wickednes, and it is set on fire with the fire of hell: therefore let this example be a caveat for vsus all, to teach vsus to take heede of slandering, for the deuill then speakes by vsus, and kindles our tongues with the fire of hell.

p. 211The fifth point is, the manner of their accusation, which is diligently to be marked: for they doe not onelyonly charge him with a wonderfull vntruth, but they beseech Pilate to put him to death, crying,aaVniustly. For a blasphemer by their law should be stoned and not crucified. Crucifie him, Crucifie him:Matth. 27.22, 23.Matt 27:22Matt 27:23 in so much that Pontius Pilate was afraid of them: where wee may see how these shameles Iewes goe beyond their compasse, and the bounds of all accusers, whose dutie is to testifie onelyonly what they know. Now in the matter of this their accusation, appeares their wonderfull inconstancie. For a little before when Christ came to Ierusalem riding vponupon an asse, shewing some signes of his kingly authoritie, they cut downe braunches from the trees, and strawed them in the way, crying, Hosanna, Blessed is hee that commeth in the name of the Lord: but nowe they sing an other song, and in stead of Hosanna, they cry, Crucifie him, Crucifie him. And the like inconstancie is to be found in the people of these our times. They vse to receiue any religion that is offered vntounto them: for in the daies of King Edward the sixth, the people of England receiued the Gospell of Christ: but shortly after in Queene Maries time, the same people receiued the wretched and abhominable doctrine of the Church of Rome. And not many yeares after when it pleased God to bring againe the light of his glorious Gospell by our gracious Prince, the same people turned from poperie, and imbraced the true religion againe. And thus with the Iewes one while they cry Hosanna to Christ, & receiue his Gospell; and shortly after they cry, Crucifie him, Crucifie him, by imbracing idolatrous poperie. Let vsus therefore learne in the feare of God, by the ficklenes of the Iewes, that sing two contrarie songs in so short a space, to acknowledge our inconstancie and weakenesse in the matter of religion: whereby if God leaue vsus but a little to our selues, wee shall straight way forsake Christ, his Gospell, and all.

Thus much of the accusation. Now followeth Christs examination before Pontius Pilate: for when the Iewes had thus falsely accused him, then Pontius Pilate tooke him, and brought him into the common hall, and asked him p. 212this question; Art thou a King? Nowe Christ beeing thus examined, made as Paul also testifieth, a good confession. The summe thereof stands in foure heads.1. Tim. 6.12,1 Tim 6:12 The first is, that he confesseth himselfe to be a King;Ioh. 18.36, 37.John 18:36John 18:37 not such an one as they accused him to be, yet a true King. Whence we may learne diuers instructions. First, that eueryevery Christian man in the midst of his misery & afflictiō, hath one that is most sufficiēt eueryevery way to defend him against all his enemies, the world, the flesh, & the deuill. For this king can doe whatsoeuer he will: & therfore when the legion of deuils would enter into a herd of swine, they could not without his leaue. And when the Centurions daughter was dead,Math. 8.31. Mark. 6.41. Ioh. 11.43.Matt 8:31Mark 6:41John 11:43 he but spake the word and she arose. And when Lazarus was dead, and had li…n in the graue foure daies, he but said, Lazarus come forth, & he came forth bound hand and foote. Yea euen hell and death giuegive place to his word, & nothing can resist his power. And therefore he that is a true member of Christ, needes not to feare any enemies be they neuer so great, or so many. And againe, as Christ is able, so is he readie and willing to saue and defend all that beleeue in him. For he it is that gaue his life for his subiects, which no king will doe, and shedde his bloud for their redemption: which hee would neuer hauehave done, if he had not desired their saluation. Secondly, when as Christ is a mightie king, which can doe whatsoeuer he wil, let al such amōg vsus that hauehave hitherto liued in ignorāce, & by reason of ignorāce liue in their sinnes, at length begin to come vntounto him, & do him homage, & with penitēt hearts fal down before him: otherwise if they continue in their old rebellions, let them know whosoeuer they be, high or low, that he hath a rod of iron in his hand to bruise them in pieces;Psal. 2.9. & 110.2.Ps 2:9Ps 110:2 their soules shall smart for it: as both Pilate, Caiphas, & the rest of the Iewes were with a full cup rewarded, for crucifying the Lord of life. And if Christ cannot draw thee in this life from thy crooked waies, be sure at the houre of death he wil breake thee in pieces like a potters vessel. This must wee learne in regarde of the first point, that hee saide plainly, He was a King.