Sermons on Divinity Humanity and Nativity of our Lord Jesus Christ, Sermons on the Passion · Sermon 7
The ſeuenth Sermon of the paſſion.
Matthew xxvii.
45 ANd from the ſixt houre, there was darkneſſe ouer all the lande, vntounto the nineth houre.
46 And about the ninth houre, Ieſus cryed out with a loude voice, ſaying, Eli, Eli, Lamaſabachthani? That is to ſay, My God, my God, why haſt thou forſaken mee?
47 Then, ſome of them which ſtood there, when they heard that, ſaide, This man calleth for Elias.
48 And by and by, one of them ranne, and tooke a ſpoonge, and when hee had filled it full of vineger, and put it on a reede, hee gaue him to drinke.
49 The reſt ſaide, Let bee, Let vsus ſee whether Elias will come to ſaue him.
50 When Ieſus had cryed againe with a loude voice, hee yeelded vp the Ghoſt.
51 And behold, the vayle of the Temple was rent in two peeces, from the toppe to the bottome, and the earth did quake, and the ſtones rent.
52 And graues were opened, and many bodies of Saintes which ſlept, aroſe.
53 And after they were come out of the graues after his reſurrection, came into the holie Citie, and appeared vntounto many.
54 When the Centurion and they that were with him, who watched Ieſus, ſawe the Earth quake, and the thinges that were done, they feared greatly, ſaying, Truely, this was the Sonne of God.
WE ſaw and heard yeſterday, that al the ſcorners and blaſphemers of the Maieſtie of God, were no wayes able to hinder and let, that the death & paſſion of our lord Ieſus, ſhould not bring foorth and manifeſt the power & force thereof, euen amiddeſt the moſt horrible cōtemners and vnthankful people of the world. For, marke and beholde, that notwithſtanding the hornorableſt of the Iewes, chieflieſt ſcorned the ſonne of God: yet had hée compaſſion of the poore and miſerable théefe, and graunted him euerlaſting life. And therefore, no man ought to darken and leſſen the glorie of the Sonne of God. Nowe, if any man alledge & ſay, that the ſtate of the miſerable théefe is not to be compared with the chiefe Gouernours of the Church, being the Prieſtly trybe whom God had choſen, for the teaching of the lawe: it is out of all doubt, that when we ſpeake of the ſaluation which God of his fré mercy purchaſed for vsus, we muſt not looke for any worthineſſe that is to be founde in vsus: But rather agrée to that ſaying of Saint Paule.1. Tim. 1.13. That this is a true doctrine, that Ieſus Chriſt came into the world to ſaue ſinners. And therefore, when wée conſider of the death and paſſion of our Lord Ieſus Chriſt, it is méete that all men ſhould yéeld, and confeſſe them ſelues to be moſt miſerable and ſhameful, to the end God might poure vponupon them by that meanes the treaſures of his mercy, without any other regard to helpe vsus, ſaue that he ſeeth vsus, moſt miſerably to be plunged ouer head and eares. And becauſe that this théefe was a moſt abiect man, and that God had ſo ſodeinly called him yet ſéeing the death and paſſion of our Lorde Ieſus Chriſt, which hée ſuffred for all mankinde, was auaileable vntounto him, the ſame ſhould a great deale the rather confirme vsus. Wherefore, it is out of all queſtion, that God, here thruſteth out his hand as it were, to all thoſe who thinke them ſelues worthie thereof, and deſerue it, or at the leaſt to ſuch as the common people thought the moſt excellent. But when hée pulleth damned ſoules out of the pyt of hell, and when hée ſheweth himſelfe merciful vntounto thoſe who were vtterly voide of all hope of life, herein ſhyneth his wonderful goodnes. And this is it which giueth vsus an entrance into ſaluation: for although hypocrites confeſſe that they are greatly beholden vntounto God for his grace and fauour, yet ſhut they the gate vponupon them ſelues, by reaſon of their arrogancy: for their pride is ſuch, as that they cannot ſubmit them ſelues vntounto our Lord Ieſus Chriſt. And therfore, let vsus in the firſt place be fully reſolued, that Ieſus Chriſt calleth vntounto him miſerable ſinners, which are aſhamed of themſelues, & ſtretcheth out his armes to receiue them. For, if this be not in vsus, we ſhal neuer hauehave the heart to come vntounto him. But when we ſhal be throughly perſuaded, that hée purchaſed ſaluation for thoſe who would acknowledge and ſubmit thēſelues, to be moſt miſerable and wretched ſinners, and be vtterly aſhamed, & cōfeſſe their giltines, (as in déed they ought) before ye iudgement ſeate of God: let vsus be well aſſured that we ſhal ſoone attain to be partakers of the righteouſnes which is héere offred vsus, which is, the obteining of fauour and grace at the handes of God. Now, héere vponupon followeth, That from the ſixt houre vntounto the nineth, there was darkneſſe ouer all the lande: Hée ſpeaketh thus cleane contrary to our common maner of ſpéech, for wee woulde ſay from ſix houres to nine houres. But the Euangeliſt hath followed the ordinary maner of ſpéech that was then vſed. For whē he ſpeaketh of the third houre, hée meaneth not at thrée of the clocke: but the fore part of the day. And here in ſumme, are two things to be conſidered of. The one is, that they counted the houres otherwiſe then we doe at this day: for they reckoned, the day to beginne from the Sunne riſing, vntounto the going downe, which was twelue houres, where we take the day to be foure and twentie houres, accounting from midnight, vntill midnight folowing. And therfore the clocks were to be ſet in ſuch ſort, as that the houres in Sommer ſhoulde not be longer then they were in Winter, and as the dayes were longer or ſhorter, euen ſo were the houres longer or ſhorter. The other point is this, They deuided the day into foure partes, & quartered it frō thrée houres, to thrée houres, calling eueryevery quarter by the beginning of the firſt houre. Inſomuch, that, ye time which was from the Sunne riſing, vntounto ye ſecond part of ye day, they called the firſt houre. The ſecond part, which was from that time vntounto mydnight, they called the third houre. The third houre, beganne after midnight, & laſted thrée or foure houres after. And the fourth & laſt part, continued from the Sunne ſetting vntill night. And ſée, why one of the Euāgeliſts ſaith, that Ieſus Chriſt was crucified about the third houre: where it is here ſaid, yt it was about the ſixt houre.Mar. 15.25. Now, our Euangeliſt ſaith, that there was darkneſſe from the ſixt hour vntounto the ninth. For our lord Ieſus was crucified betwixt the third & ſixt houre: and was condemned by Pylate about the third houre. And S. Marke his meaning is, that it was in the ende of the third houre, & not at the beginning of it, when as hée deſcribeth the time that our Lord Ieſus was led vntounto Golgotha. Now, hée was vponupon the Croſſe vntill the ninth houre, euen then when as it drew all to an ende. And ſo it is moſt like to be true, yt our Lorde Ieſus hung not on the Croſſe aboue thrée houres. During which time, it is ſaid, yt there was darkneſſe ouer the face of all the whole land of Iudea. For it was not a generall Eclipſe ouer the whole worlde. For, if it had bin ſo in déede, it would hauehave blemiſhed the myracle which God ment to ſhew: for then the Eclipſe would hauehave bin ſaid to come by the order of nature. And on the other ſide, few mē wold hauehave ſaid, that it had béene in other countries: and they alſo which make mention therof, might iuſtly be ſuſpected. But behold, it was the onelyonly countrey of Iudea that was couered with darkneſſe. And what time? forſooth euen about thrée houres after noone, when as the Sunne was nothing néere the ſetting: But it behooued that it ſhould then be ſo darke, contrary to all common order, becauſe it might bring a terror and feare vponupon all the land. Now, ſome think that this was done in token that God abhorred the déede, as if hée meant to cyte the Iewes, to the ende they might hauehave ſome féeling of this their horrible cryme which they had committed: and as if hée would ſignifie vntounto them by this viſible ſigne, that all the creatures in the world ought to be aſhamed of ſo deteſtable an act, as the putting of our lord Ieſus Chriſt in ſuch ſort to death.
But wée hauehave to note, that in reſpecte of the Iewes, the death of our Lorde Ieſus Chriſte ought to bée taken as it were for a moſt terrible offence, and ſurely God greatly deteſted their villainous iniquitie: becauſe it ſurpaſſed all the reſt. And to ſay the trueth, if murther and ſuch like things are to be hated, what ſhall we ſay to the moſt wicked handeling of the Sonne of God? As to ſée men to be ſo bewitched, euen to make no account of him who was the very fountain of life: and ſo to lift vp themſelues as to abuſe the memorie of him, by whom we were created, and by whoſe power we liue and hauehave our being. And yet the death of our Lorde Ieſus Chriſt is become a ſwéete ſmelling ſacrifice: for wée muſt hauehave continuall recourſe to this,Ephe. 5.2. that it was the reconciliation of the worlde, as heretofore we hauehave ſaide. Moreouer, darkneſſe was ouerſpread, that the Sonne might bee a witneſſe of the diuine and heauenly Maieſtie of our Lord Ieſus. And therefore, although he were for a ſhort time abaſed and contemtible: yea (and as S. Paule ſaith) made of no eſtimation amōgſt men: yet did the Sonne ſhewe his reuerence to him: and in token thereof hid himſelfe.Phil. 2.7. Since then it is ſo, Let vsus vnderſtande that God, becauſe hée woulde make the wicked to bee ſo muche the more inexcuſable, meant that Ieſus Chriſt ſhould ſhew him ſelfe in his death to bée the ſoueraigne King ouer all creatures: & that the tryumph wherof Saint Paule ſpeaketh,Coloſ. 2.15. beganne alreadie, where it is ſaide that Ieſus Chriſt tryumphed vponupon the Croſſe. It is true, that hée applied it vntounto that, that hée had cancelled the Obligation which was againſt vsus, and whereof hée diſcharged vsus before God, by which meane Satan was ouercome: yet notwithſtanding this was declared by the Eclipſe of the Sunne.
Neuertheleſſe, this conuinced the Iewes of ignoraunce, yea, of a malitious and phrantike ignorance, euen as if a man had ſéene before his eyes that Satan had poſſeſſed them, and were become lyke monſters againſt nature. And héere wée are in ſumme to vnderſtande what to conſider of, when it is ſaide, that darkneſſe was ſpread ouer the face of the earth. In verie déede, we are made cleare and bright at this day, by the death and paſſion of our Lord Ieſus Chriſt. For how cometh it to paſſe, that the Goſpell ſheweth vsus the way to ſaluation? And howe are we enlightened to come vntounto God, were it not that the Sonne of God with the fruite and power of his death were offred vsus in it. And therefore Ieſus Chriſt is in verie déed the Sonne of righteouſneſſe, becauſe he hath purchaſed vsus lyfe, by his death: howbeit the Iewes are depriued of this benefite. And in that the Sunne became darke, they were conuinced as men altogether reprobate, ſo that no teaching coulde ſerue their turnes to bée profitable for their ſaluation, ſince by their wickedneſſe they went about to quenche and aboliſhe whatſoeuer might put them in any hope: For that hope was onelyonly in the Mediator, whom, they through their wickedneſſe, and vnthankfulneſſe, tooke in hande to make of no eſtimation. Wherefore, it was good reaſon that they ſhould be vtterly voyde of all ſoundneſſe of ſaluation, to the ende the wrath of God might ſhewe it ſelfe in a viſible manner vponupon them. It followeth, that our Lorde Ieſus cryed out, ſaying,
My God, my God, why haſt thou forſaken mee? Pſal. 22.1.Saint Matthew, and Saint Marke, recyte the wordes of our Lorde Ieſus in the Syrian tongue, which is taken out of the Pſalme. 22. Nowe the Euangeliſtes doe not ſo fully and wholly recite the wordes, as they are ſet downe in the text of the Pſalme: namely in this word, Eli, which is to ſay, My God, we ſée that Saint Marke ſaieth, Eloe, But that was by reaſon of the corruption of the tongue, as heretofore wée hauehave noted: For, the Iewes, when they returned from Babylon, had neuer ſo pure and ſounde a tongue, as they had before. Howbeit this complaint and crye is taken out of the twentieth and two Pſalme, the firſt verſe. And therefore GOD would namely hauehave this to bée recyted in two languages, thereby to declare that it was a matter of great weight, which we ought verie diligently to marke. And to ſay the trueth, except we would imagine (as many fantaſticall people doe) that Ieſus Chriſt ſpake after the iudgement of men, and not after his owne féeling and affection, it would make vsus all to wonder, that Ieſus Chriſt complayned, that God his Father had forſaken him. For it were too too blockiſh and fooliſh a thing, to ſay that our Lorde Ieſus Chriſt was not ſore tormented and vexed in heart: but that hée ſimplie ſaide, They thinke that I am forſaken. Nowe, this declareth, that they which ſéeke after ſuche gloſes, are not onelyonly ignorant, but alſo verie blockheades and doltes: and ceaſe not beſides, to barke and blaſpheme, lyke Maſtife Curres, againſt the Maieſtie of God. And as many as thus ſay, without doubt, there is no more religion in them, then in dogges and bruit beaſtes, for they know not how dearely the ſonne of God paide for their ſaluation. And that which is worſe, they mocke them ſelues like villaines as they are. Therfore we muſt abſolutely conclude, that when our Lord Ieſus was brought to this extremitie, and torment, he cryed out with a loude voice (yea like vntounto thoſe which are in moſt terrible panges) My God, my God, why haſt thou forſaken mée? And in déed, we hauehave before ſaid, that we had but a cold pull (as we ſay) by the ſtorie of his death, if we cōſidered not of the obedience which he yéelded vntounto God his Father. Thus we ſée what the principall point is, that we ſhould looke vntounto, when as we would be aſſured of our ſaluation: which is that if we hauehave committed many offences, rebellions, and iniquities againſt God, that all ſhal be buried, becauſe our Lord Ieſus hath by his obedience iuſtified vsus, & made vsus acceptable with God his Father. Now, wherin conſiſteth this obedience, but that Chriſt Ieſus, although he ſuffred a cruel & terrible death, yet was contented to yéeld himſelf vntounto it. For if he had felt no hardneſſe nor ſtriuing in it, his obedience had béen nothing: But inaſmuch as our Lorde Ieſus abhorred death by nature, yea, and that it was a fearefull thing to appeare before the iudgement ſeate of God in the behalf of all wretched ſinners (for he ſtood foorth there to beare all our burthens) and yet for all that was contented to humble himſelfe to be thus condemned for vsus, Let vsus acknowledge his perfect obedience: and therein we hauehave verie good matter to glorie,Hebr. 5.7.8. as the Apoſtle in the Epiſtle to the Hebrews ſaith, That the feare of our Lorde Ieſus Chriſt was heard: But howeuer it was, it was méet that hée ſhould ſuffer and abide ſo hard & weighty a cauſe, yea cleane againſt all worldly affection and deſire. And therefore, it behooued that God his Father ſhould ſo acquaint him with it, to the ende (as hée ſaith) his obedience might be knowne. Wée ſée then that the Apoſtle namely ſpecifieth, that it muſt néedes bée that our Lorde Ieſus ſhoulde bée wonderfully afeard: for els wée ſhoulde neuer hauehave knowne what this ſacrifice had béene worth,Act. 2.24. by which wée are reconcyled. And S. Peter alſo ſheweth that our lord Ieſus Chriſt ſuffred both in body and ſoule, whē as he ſaith, yt he ſtraue a gainſt the ſorrowes of death. In very déed the ſcripture oftentimes telleth yt we are redéemed by the blood of Ieſus Chriſt, becauſe he offered vp his bodie for a Sacrifice: & wée alſo ſée why it is ſaid, that his fleſh is ſpiritual meate & drinke:Iohn. 6.55. but it is ſo ſpoken by reaſon of our groſeneſſe. And becauſe wée are canally minded, the holy Ghoſt ſendeth vsus backe vntounto that that is viſibly to be perceiued in the death of Ieſus Chriſt, that by it wee might hauehave an aſſured pawne of our ſaluation. And yet this taketh not away the thing that is ſhewed vsus out of other places: neyther doeth it derogate from this poynt, that the death and paſſion of our Lord Ieſus Chriſt had ſerued to no purpoſe for the blotting out of ye iniquities of the world, without he had obeyed, yea euen to the ſubmitting of himſelfe vntounto ſo terrible a death, neither obeyed hée (as I hauehave before ſaid) like one that was without féeling & vnderſtāding: For although he was to abide maruellous terrible feares and extremities, yet for al that, he preferred our ſaluation before al other reſpects whatſoeuer.
Thus wee ſée what it is, that wee are to obſerue in this place, to witte, that the Sonne of GOD hath not onelyonly ſuffered in body ſo cruel & tormentrous a death (as already hath byn ſéene) but was alſo touched to the quicke, whenas he was to abide ſuche horrible aſſaultes, as if God had forſaken him. For, to ſay ye truth, as he tooke vponupon him our cauſes (as hath béene ſaide) it muſt alſo néedes be, that hee muſt féele the condemnation which was due for wretched ſinners. For, by our ſinnes, we are as people eſtranged from God, and therfore he muſt néedes leaue vsus, that we might vnderſtand, that he taketh vsus for caſtawayes. Here then we ſée what the eſtate & condition of ſinners is: And this is out of all doubte, that GOD the Father neuer forſooke Ieſus Chriſte: yet notwithſtanding it muſt néedes bée, that hée ſhoulde ſuffer thoſe paynes, and that hée ſhoulde valiauntly reſiſt them, to the ende, the benefite of the victory might at this day redounde to vsus.
Wée hauehave therefore to vnderſtande that when our Lorde Ieſus was driuen to this extremitie, as if GOD his Father hadde cutte all hope of lyfe cleane from him, it was (as wée hauehave ſayde) becauſe hée ſuffered the curſe of our ſinnes in his owne bodie, whiche were the cauſe that ſeparated vsus from the Maieſty of God. For wherein hauehave wée any felicity except we bée quickened by the grace of GOD, and enlightened with his brightneſſe? For hée is the verie fountaine of all life and bleſſedneſſe, & our ſinnes make a great ſeparation betwéene him and vsus. And therefore it was méete that Chriſt Ieſus ſhould féele this. Nowe, let vsus come to that that may be ſaide. Is it poſſible that Ieſus Chriſt ſhould be ſo fearefully troubled, ſéeing hée was perfection it ſelfe? For this ſéemeth to derogate from the Faith which he ought to hauehave had, and whatſoeuer we ought to beléeue of him: which is, yt he was without ſpot of ſin. Now, this matter is ſoone anſwered. For when Satan tempted him, it muſt néedes fall out that hée ſhould be ſo taken, as to be ſet vponupon the toppe of a pynacle, and according to mans nature,Mat. 4.5. be ſubiect to ſuch an illuſion: and yet this no whit empaired his diuine power. But we hauehave rather occaſion to magnifie his mercy and goodneſſe to vsus warde, forſomuch as he ſo abaſed himſelfe to ſaue vsus. It is eftſoones ſaid that he cryed out, My God, my God, why haſt thou forſakē me. In the firſt place it is moſt certaine, yt Ieſus Chriſt, inaſmuch as he was God, could hauehave no ſuch conceit. No: But vntill ſuch time as it fell out, that his Godhead muſt giuegive place to the death which hee muſt ſuffer. And thus we ſée that the power of our Lord Ieſus Chriſt lay as it were hid for a time, vntill hée had made an end of whatſoeuer was requiſite for our redemption. But nowe, in as much as hée was man, Let vsus note that this complaint, féeling, and feare, whereof we nowe ſpeake, hath no manner of way derogated from the faith of our Lord Ieſus Chriſt. For, in that hée was man, hée truſted altogether in God, as we hauehave alreadie heard, and as was yeſterday ſufficiently handled. This then was the verie true patterne of a right, perfect, and ſounde fayth. Now, it is here ſaid, that he was ſo ſore tormented, as that it ſéemed that God his Father had forſaken him: and yet had hée alwayes a perfect fayth, without béeing ouerthrowne or ſhaken any kinde of way. Why then ſaieth hée, Wherefore haſt thou forſaken mee? This procéedeth from a naturall mans conceit. Thus we ſée that our Lord Ieſus Chriſt, as touching weake fleſh, is as a man forſaken of God, & yet he giueth not ouer his truſt that hée had in him. Now in déed we ſée two pointes in theſe words, which at the firſt ſight ſéeme cleane cōtrarie one to the other, & yet they agrée very wel together. For whē he ſaith, My God, my God, with ſuch a redoubling, he ſheweth therin the conſtancy of his faith. He ſaith not, wher is God, what? hath he forſakē me? But hée cōtinually ſticketh faſt vntounto him. And therfore it cannot bée but that he was perſwaded & fully reſolued, that hée ſhould hauehave fauourable acceſſe alwaies vntounto God his father. Héereby (I ſay) wée ſée a certaine and vndoubted teſtimonie of the faith of our Lorde Ieſus Chriſte, whenas in the middeſt of all his extremities and torments he ceaſſed not to call vponupon God his father, without hypocriſie: becauſe he was aſſured that he woulde be merciful vntounto him ſo long as he called on him. And thus wée ſée, I ſay, a ſufficient declaration of the faith of our Lorde Ieſus Chriſte: and yet for all that hée redoubleth it, becauſe it was an harde and dangerous combate: as if he meant to ſet himſelfe againſt all the temptations wherewith Satan coulde any way aſſaile him, and ſought to ſtrengthen his faith, to the ende hée might continually perſeuere in calling vponupon God.
Nowe hée eftſoones ſaith, Why haſt thou forſaken mee: and this hée ſpake according to mans reach. For it coulde not be choſen but that hée muſt grow to that point (as wée hauehave ſaid) and yet not be ouercome thereof, according to that ſaying of Saint Peter,Acts. 2.24. that it was impoſſible for him to bée kept vnderunder with the ſorrowes of death, that is to ſay, that death had taken holde of him, as of a miſerable, wretched, and oppreſſed man. But yet it was impoſſible for him, as ſaieth Saint Peter, to bée holden downe. And ſo he wanne the victorie euen in the middeſt of the fight: and this is ſo much the greater glory vntounto our Lorde Ieſus Chriſte. Dauid had partly a féeling héereof: for this is moſt ſure that in the middeſt of all his greateſt afflictiōs, hée perſeuered in calling vponupon God, and truſted in him: But becauſe hée was a weake and fraile man, his faith was oftentimes ſhaken, as he confeſſeth himſelfe. Howbeit there was a ſpeciall matter to bée conſidered of, in our Lorde Ieſus (whereof wée ſpake on Sunday laſt) and that was this, that al his ſufferinges were rightly ſquared and ordered, by reaſon of his integritie and pureneſſe, in whom was no corruption of nature: But it oftentimes commeth to paſſe that our ſorrowes, yea our feares, and cares proceede from a iuſt cauſe: and yet they ſhall alwaies be intermedled with ſinne, becauſe all our paſſions are corrupt. But there was no vnquietneſſe nor yet diſorder in our Lord Ieſus. Whereupon it followeth, that his torments were not ſuch but that he had alwaies a ſure and an vndoubted truſt in God, and ſo, firmly and conſtantly called vponupon him, becauſe hee right well knew that he would ſaue him euen in the greateſt extremitie. And thervpō it is ſaid, That ſome of thoſe which were about him, mocked him. This man, ſay they, calleth vponupon Elias, let vsus ſée and if Elias wil come & help him. It is to bee thought yt the Souldiers, who knew not the law, might hauehave ſaide ſo, wel enough: and yet it had bene but a fooliſh kinde of ſpeach, for they knewe not what the meaning of Elie was. And it is not like that the Prieſtes who were acquanited with the lawe, woulde ſpeake this blaſphemye. What? were they deceiued in the ſaying of our Lorde Ieſus? no: for the Prophet Elias was not named after that ſort. The name therefore was not abuſed: becauſe there coulde be no doubt in it, ſéeing the word of Elias is otherwiſe pronounced: & the word Elie, that is to ſaye, my God, was as common as was poſſible, and to ye cauſe could not rayſe any doubt. And therfore they dyd this of a malicious impudencye vntounto our Lorde Ieſus Chriſt, when hee ſaide Elie. And if this ſéeme ſtraunge to vsus, I beſéeche the Lorde, there be not the lyke examples among vsus at this day. For we ſhall ſée the Papiſtes euen at this day ſlaunderouſlye backbite and depraue whatſoeuer we teach, to wit, whatſoeuer is taken out of the pure worde of God, and doo wittinglye and in good earneſt blaſpheme, to make our doctrine hatefull with poore and ſimple ſoules, and ſuch indéede as neuer heard vsus once preach. Yea they falſelye depraue whatſoeuer wee ſay, and turne it which way they pleaſe (as may eaſely be ſéene) to coulour their leaſings with and to entertayne the myſerable blynde and ignoraunt ſoules with their fond and fantaſticall lyes. We ſée héere, how the enemies of God, whom Satan poſſeſſed, had of a malicious purpoſe taken exceptions to the words of our Lorde Ieſus Chriſt: & euen ſo at this day (as I began to ſay) fareth it with the papiſts. And this is not onelyonly ſéene in poperie, but there are alſo amongſt vsus certaine beggers, which will not ſtick to ſaye, that we goe about to make them beléeue that Ieſus Chriſt was in a deſperate caſe and paſt all hope whenas we ſay that he ſuffered the torments of death, and that he was caſt downe, as it were into ye bottom of hell, for ſo much as he preſented himſelfe there in our behalfe, and beare the burthen of our ſinnes: howbeit al this is no whit derogatorye from his conſtant and vnchaungable faith.
And héere theſe dogges profeſſors of the Goſpell, neuer ceaſe blaſpheming, wherein they ſhewe themſelues to bée farre worſe, then thoſe, which are in this place ſpoken of. Since then wée ſée, that the Diuell hath at this day whetted the tongues of his Supporters, and that eueryevery of them with a beaſtly ſhameleſſeneſſe vometeth out his poyſon againſt the puritie of doctrine, let not vsus thinke it ſtrange, ſéeing our Lorde Ieſus was thus ſlaundered, but paciently beare theſe blaſphemies, and beſéech the Lorde (as it is ſaide by the Pſalmiſt,) To cut out their villanous tongues,Pſalm. 12.4. which are ſo full of vyllanie and curſing, tending to none other ende but to the blaſpheming of his name, and darkening of his trueth. Nowe, héereupon the Euangeliſt telleth, That there was a veſſel ful of vineger (yea, as before hath béene ſaide mingled with Gall) and that one tooke a Réed, or (as Saint Iohn ſaith) a long Iſop braunch, and tyed a ſpunge at the ende therof, to put it to the mouth of our Lord Ieſus. Now Saint Iohn ſpeaketh of this matter more diſtinctly, For hée ſaith, That Ieſus Chriſte knowing that all thinges were ended, ſaide that hée was dry, and thereupon ſaide againe, It is finiſhed. Wée ſée then what is héere for vsus to note, when this drinke was giuen to the ſonne of God: to wit, that hée deſired not to drinke becauſe hée was drye: for hée refuſed it as wée hauehave heretofore ſéene, And why did hée ſo? Becauſe forſooth, this drink was giuen him to ſhorten his life. Nowe our Lorde Ieſus meaning was, altogether paciently and quietly to waite vponupon the leaſure of God his Father. Thus we ſée what the cauſe was why he would not haſten his death, but helde himſelfe quiet and obedient vntyll ſuch time as all was finiſhed, although hee had not as yet yéelded vp the Ghoſt, nor was riſen againe: for the meaning was that he had ſhewed his full obedience hytherto, ſo that there was no let why he might not nowe render vp his ſoule vntounto God his Father. Héere wée then ſee howe this place is to bée vnderſtood: which is this, that our Lorde Ieſus declared that there wanted nothing to the finiſhing of our redemption, ſauing his departure out of the worlde which hee was very ready to doe, and to yéelde his ſoule vntounto God. Wherefore, when hee ſawe that he had diſcharged the office of the Mediatour, and had doone whatſoeuer was requiſite for the appeaſing of the wrath of GOD for our ſakes, and ſatiſfied for our ſinnes, he determined to call for this drinke. And héere, is a moſt notable and excellent ſaying, All is finiſhed. For this is certaine, yt our Lord Ieſus ſpake not of any trifling or ordinary thing: but hée meant, that in his death, we hauehave all whatſoeuer that is to bée had for our cōming vntounto God, and ye obteining of his grace. Not that his reſurrection is héereby taken away, but it is as much as if he had ſaid, that he had faithfully done his dutie, and came not like an halfe Sauiour, but perfourmed the charge committed vntounto him euen to the vttermoſt, leauing nothing of his fathers wil vnfulfilled. And ſince it is ſo, we are taught, to put our truſt fully and wholy in our Lorde Ieſus Chriſte, becauſe wee knowe that eueryevery part and percell of our ſaluation is finiſhed in that which hée hath done and ſuffered for vsus. And héere wée ſée alſo why his death is called an euerlaſting Sacrifice, by which the faithfull and choſen children of God are ſanctified? Will wée then be throughly aſſured that God is our father? Would wée hauehave frée libertie to call vponupon him? Woulde wée hauehave peaceable and quiet conſciences? Woulde wée bée fully aſſured that wée are reputed for righteous, that wée might be acceptable vntounto God. Let vsus then abide in Chriſte Ieſus, and wander neither to nor fro, and knowe that in him lieth all perfection. They therfore which ſéeke after other helpes, & would be ſupplied this way, &, that as if there might bée ſomething wanting in the death and paſſion of our Lorde Ieſus Chriſt, doe cléerely forſake the power, whereof wée now ſpeak. To bée ſhort, they trample the blood of our Lorde Ieſus Chriſt vnderunder foote: becauſe they diſhonor him. And therefore what other thing is there in all Popery, but an vtter deniall of the death and paſſion of our Lord Ieſus Chriſte? For inaſmuche as they thinke to doe good workes, which they call merites, by which they thinke to purchaſe the fauour of God, ſurely, they deny the ſaying of our Lorde Ieſus Chriſte, All is finiſhed. And this prooueth it to bée ſo, for when they thinke to bée ſaued before God, and would bee pardoned of their ſinnes, whether runne they but vntounto their fooliſh deuotions? For eueryevery man will frame vntounto himſelfe, ſome maſking mawmetrie at his pleaſure, ſo that all the religions of Popery, is ſo many blaſphemies, to make this ſaying of our Lord Ieſus Chriſte of none effect, All is finiſhed, What ſhall wée then doe? Let vsus vnderſtande that there is not a droppe of vertue nor merite in vsus, without wée come vntounto this fountaine, wherein is all fulneſſe. And thus we ſée that our faith muſt be ſetled in our Lord Ieſus Chriſte.
Moreouer, let vsus chiefely vnderſtand, that when hée offered himſelfe for a Sacrifice, that it was for the pardoning of vsus for euer, and as the Scripture ſaith, to ſanctifie vsus perpetually. And therefore let vsus looke for none other ſacrifice but him. In very déed this abhominable diueliſhe Maſſe, is called in Popery, a dayly ſacrifice: & they ſay,Pſal. 110.4. Heb. 7.21. yt Ieſus Chriſt was once for al offered for a Sacrifice for ye obteining of the forgiuenes of our ſins, yet neuertheles that hée muſt bé dayly offered vp: which is manifeſt blaſphemie, becauſe they falſly take vponupon them the office which was appointed to our Lorde Ieſus Chriſte, whenas hée was ordeined to bée the onelyonly euerlaſting Prieſt, yea, and God bound it with an othe, that his Prieſthood ſhoulde laſt for euer. And therefore, when mortal men will thruſt in themſelues to come before God, & offer vp Ieſus Chriſte, doe they not robbe him of the honor which hée reſerued vntounto himſelfe alone, and which may not bée giuen to any other creature? Since then it is ſo, wée ſée that theſe miſerable blinde ſoules, thinking to make peace with God, prouoke his wrath and vengeance, denying the death & paſſion of our Lord Ieſus Chriſte, And therefore ought wée, ſo much the more magnifie the grace of God, for that hée hath drawne vsus out of ſuch a bottomeleſſe depth, that when we thought to hauehave come néere him, wée ſet our ſelues openly againſt him: For wee rob him of the benefite of his death and paſſion, when wée ſeeke after any other Sacrifice then that which he offered in his owne perſon. Nowe it is ſaide, That he cryed againe with a loude voice, and yeelded vp the Ghoſte: and this was it, Into thy hands I commit my ſoule or my ſpirite. And héerein wee ſee that our Lord Ieſus ſo fought againſt the ſorrowes of death, as that he became afterwarde a Conquerer, and tryumphed, becauſe he had ouercome the hardeſt matter of al. And this is the thing which belongeth to vsus, to wit, we muſt apply it vntounto our owne vſe. For wee are aſſured that the ſonne of God did not onelyonly fight for vsus, but alſo that the victory which hee obteined for vsus apperteineth vntounto vsus, and that we ſhoulde not at this day be afeard of death, becauſe wée knowe that the curſe of God which was ſo terrible, is aboliſhed, and that death in ſtéede that it might hauehave deadly wounded vsus, ſerueth vsus now for a medicine, to yéelde vsus life. Nowe, as hée had before ſaide, after the example of Dauid, My God, my God, why haſt thou forſaken mée? Euen ſo likewiſe taketh hée at this preſent, the prayer which Dauid made in the one and thirtie Pſalme, Into thy handes I commend my ſpirite. In very déede, Dauid ſaide theſe wordes when he was in the middeſt of all his dangers:Pſal. 31.6. as if hée ſhoulde hauehave ſaide, O Lorde, I beſéeche thée receiue mée into thy protection: for my ſoule is as it were in my hands & is there euen at randon: for I ſée how I am thruſt out to all hazardes, and my life hangeth as by a thréed: and therefore thou muſt protect mée. Wée ſée héere then, that Dauid by this prayer, made God his protector: and yet gaue hée not ouer, but ſtill called on him whenas he was at the point of death, alwayes aſſuring himſelfe that God woulde ſaue his choſen, not only in defending thē héere in this worlde, but alſo when hée calleth them vntounto himſelfe. For the chiefeſt regarde that God hath on vsus, is this, that when hée hath taken vsus out of this worlde, hee hideth vsus vnderunder his winges that we might inioy his preſence,2. Cor. 5.8. according to the ſaying of Saint Paule to the Corinthes. For when our Lorde Ieſus made this prayer, hée ſheweth that he died quietly, whenas he ouercame all the combates which hee ſuſteined for vsus, and triumpheth in our behalfes, both for our profite, and for our ſaluation. And a none after, he declareth by the ſame meanes that God is his Sauiour, & kéepeth his ſoule as a ſufficient pledge For this much his requeſt imported, when he ſaid, My God, thou ſhalt preſerue my ſoule euen when I am dead. When our Lorde Ieſus ſpeaketh after this ſort, it is as muche as if hée aſſured vsus all, that wee cannot doe amiſſe in ſubmitting our ſelues vntounto our GOD, ſéeing that hée, for the defending of vsus, vouchſafeth to take the charge of vsus, and that we ſhall neuer periſh vnderunder his hand Now, we hauehave eftſoones to conſider, that when Ieſus Chriſt ſaide, Into thy handes O Lorde I commend my ſpirite, that hee obteined this priuiledge which Saint Stéeuen gaue him in the ſeuenth of the Acts,Acts. 7.59. which is, hée was made the preſeruer of all our ſoules. For what was it that S. Stéeuen ſaide when hee went to his death? Forſooth theſe were his wordes, Into thy hands O Lorde I commende my ſpirite. And héere wée ſée, that Saint Stéeuen ſhewed the benefite of the requeſt, which Ieſus Chriſte made: to wit, that wée may nowe come vntounto him, and that wee ought to doe ſo, declaring that ſince God his Father had made him a Shephearde for vsus, that wee ſhoulde not doubt but to bée at peace, come life, come death, knowing that all ſhall bee for our profite, and turne to our benefite: and as Saint Paule ſaieth, that when hee had Ieſus Chriſte, hee had riches enough,Phil. 1.21. and cared neither for life nor death: for all ſhoulde be gayne vntounto him. Wherfore, let vsus nowe learne, that when death ſhall aſſaile vsus, that Ieſus Chriſte hath broken the ſting, which might hauehave ſtoong vsus deadly to the heart, and that death ſhall no longer hurte vsus, and that when our Lorde Ieſus yéelded vp his Spirite vntounto God his Father, it was not onelyonly to hauehave it conſerued in his owne perſon, but that hee myght hauehave this Priuiledge that ours might bee preſerued eftſoones by the power of this requeſt, whenas wee ſhall come vntounto him, as vntounto one vnderunder whoſe protection we cannot peryſhe, as hee himſelfe declareth. And this is that triumph wherof wee hauehave ſpoken, which alreadie profiteth vsus. For our Lorde Ieſus ſheweth howe precious his death is, when as hee went ſo fréely vntounto his Father, as that wee might bee brought vntounto him, and to ſhewe vsus the way. But the principall point is this, yt wee might vnderſtande what benefite wée receiue thereby, becauſe he hath cancelled the Obligation that was againſt vsus, that hée hath ſo purchaſed full ſatiſfaction for our ſinnes, as that wee may bee bolde to come before God his Father, ſo that death it ſelfe is no way able to harme nor hurt vsus. And although wee ſee many thinges in vsus which might make vsus afearde, through the féeling of our miſeries, let vsus not for all that ceaſe to glory in him who ſo abaſed himſelfe for vsus, to the ende hée myght rayſe vsus vp with himſelfe. And although there is nothing in vsus but ſhame and rebuke, yet, ſéeing that Ieſus Chriſte hung vponupon the Croſſe, God woulde hauehave him by the mouth of Pilate to bee called a King. And ſo, although the kingdome of our Lorde Ieſus Chriſte is nothing eſtéemed of héere in this worlde, yet let vsus account it to bée the foundation of all our glory, and let vsus alſo vnderſtande that although wée be put to ſhame vnderunder his conduct, yet that wee hauehave whereof to reioyce, becauſe our eſtate ſhall be alwayes bleſſed, forſomuch as, that whatſoeuer miſeries, afflictions, and rebukes wée ſhall abide are more honorable and precious before God, then all the Scepters, pompes, and the moſt honourable thinges wherein wée take any pleaſure and delight. Thus wée ſée how wee muſt come vntounto our Lorde Ieſus Chriſte, and ſo ſtick vntounto him, as that we might vnderſtand of what valure the riches are which he bringeth vsus, but eſpecially, when hée, guideth vsus by his Goſpell, let vsus forſake all the commodities and pleaſures of this world, and alſo abhorre them, whenas they ſhal withdrawe vsus frō the right way. To be ſhort, let our Lord Ieſus hauehave ye honor which he deſerueth, & let not vsus for our parts be like vntounto Réedes carried wt eueryevery wind: but being eſtabliſhed in him, let vsus call vponupon God, & we ſhall hauehave victory ouer life & death, ouer which he hath alreadie triumphed. And beſides, let vsus whiles we are yet in this worlde, yéeld him this honour, to wit, euen to acknowledge that he is our defender, which he will do, whenas we truly come vntounto him, neither wil he, I ſay, doe it after an ordinary maner, but euen myraculouſly: For although death ſhoulde caſt vsus downe headlong, yet is it his office to drawe vsus out of it, and guide vsus vntounto the heauenly inheritance, which he ſo dearely hath purchaſed for vsus.
Let vsus nowe fall downe before the Maieſtie of our good God, & acknowledge our offences, beſéeching him that hee will make vsus féele them otherwiſe then we hauehave done, And that we might bee ſo touched with the lothing of them, as that we might returne vntounto our God with heartie repentance. And not for a day onelyonly, but to cōtinue it with ſighing and groning. And although we ſhall beheld within this priſon of bondage, yet let vsus alwayes lift vp our harts vntounto the heauens, and come familiarly vntounto our God, ſince he is ſo enclined to mercy, and calleth vsus of his owne accord, without tarrying till wée ſéeke him. And when wée ſee that our Lorde Ieſus doeth not onelyonly come néere vsus, to the end he might declare this his louelove vntounto vsus, but woulde be ſo abaſed for a time, as that he might lift vsus aloft, ſo that we through faith ſhoulde not doubt to attaine thereto, tarrying and wayting vntill we be al come thither together. That hée will not onelyonly graunt vsus this grace, but alſo all nations, &c.