It procured taking away sinnes reconciliation Looke Heb. 9.28 looke Eph 2.16 Col 1.20 2 By it Christ triumphed ouer all spirituall enemies Col 2.15 The things we doe professe are 1 Disavowing of all corrupt doctrine touching the crosse 1 As that the crosse where-vpon Christ hung is to be adored for the touching of his body For first it is fabulous which is reported touching the finding of the crosse Secondly such adoration is forbidden in the second commaundement Thirdly Ezechiah brake the brasen serpent when it was applied to like abuse Fourthly why might not Iudas lips and the tormentors whips c alike be adored Fiftly one might as well reuerence the gallowes whereon his friend were executed Sixtly such like things doe the Turkes religiously vsing a peece of the Arke of Noah 2 That the likenes of the Crosse is to be worshipped For if not the Crosse much lesse the likenes Obiect Math. 24 30. Mention is made of the signe of the Sonne of man to wit the Crosse An. It is meant of Christ himselfe as Act. 1 11. Reu. 1 7. 3 The signe of the Crosse is venerable Much more then the Crosse but the contrary was shewed before Secondly if the signe should be holy it should be for likenes to the true Crosse but that hath it none The likenes of the true Crosse is T. the signe is ✚ or ✚ or such like Obiect But some Churches vse the signe of the Crosse Aun As an outward or ciuill thing for order not for holines For neither a baptised party hauing the Crosse is thought to haue more holines neither one wanting it is thought for that to haue the lesse 2 Learne what is the true crucifix Christ preached crucified Gal 3 1. 3 That wee by nature are accursed for whom Christ must be crucified 4 That by Christes being crucified wee are freed from the curse 5 That we are deliuered from captiuity to hell sinne and sathan Christ hauing triumphed ouer them all 6 That with Christ wee must be willing to beare our Crosse Math. 16 16. 7 That wee must loue Christ crucified 1 Cor. 2 2. Gal. 6 14. 8 Not to be ashamed of the scandall of the Crosse 9 To be crucified with Christ Gal. 2 1 Gal. 6 14. 10 To aduaunce the Crosse of Christ 1 Cor. 1 17. 11 That if we be crucified with Christ we shall be glorified with him 12 This article should keepe vs from relying on men to much 1 Cor. 1 13. The second perticular is dead For the which are scriptures Gen 3 15. Thou shalt bruse his heele 2 Prefigured in all the bloody sacrifices as is shewed Heb. 9 12.1 Cor. 5 7 Ioh. 19 36 1 Pet. 1 19. 3 Fore-told by Esay 53 7. Dan. 9 26. 4 Christ himselfe darkly fore-telleth it Ioh. 12 24 33 and Ioh 18 32 and Mar. 10 33 34. 5 Euen Caiphas against his will prophecied Ioh. 11 49. 6 The Iewes went about it Ioh 7 19 25 7 They sought for false witnes to this purpose Mar 14 55. 8 They put Christ to death as Peter telleth them Act 3 15. 9 He was dead Ioh 19 33. 10 So the Apostles declare 1 Cor 15 3. 11 And Christ himselfe as past Reuel 2 8. 12 Paul sheweth the end Rom. 4 25. And more Heb. 2 14. 13 The persons for whom are not left out 2 Cor 5 14. Yet so as Paul restraineth them Rom 5 6 8. 1. Thess 5 10. The meaning heereof will appeare if we know First what it is to die To die properly in a reasonable creature is to haue the soule seuered from the body So was it with Christ Obiect Did not this vntie the personall vnion Aun No For though the body and soule were seuered from betweene themselues both were ioyned to the godhead so as the body was preserued from corruption the soule was in happines Quest How could the Prince of life die Aun According to his body and in his body Secondly if we know consider the sort of Christs death Death may be said to be naturall violent Naturall the cause wherof breedeth in ones selfe this we call ones faire death Violent is when the cause is without one as by sword fire strangling c. Christes death was violent foretold by Esay 53.7 by Christ Math. 16.21 and Math 17.23 and Math 21.38 so endeuoured the Iewes Ioh. 7 25 so did they 1 Thess 2 15. Quest But why violent Aun Christ had nothing in himselfe to cause him to die 2 It was meete that so things prefigured in sacrifices might be fulfilled Yet so for all that was it violent as voluntary Ioh 10 18. Therefore is it that Christ crying aloud gaue vp the Ghost Thirdly if wee know whether Christ died as wee were dead or should die Death is first second Or death is worldly spirituall euerlasting Worldly is the seuering of soule from body Spirituall is the seuering of soule and body from sauing grace Euerlasting is the seuering of soule and body from euerlasting glory Christ I take it died onely the first death and ouercame the two other Procuring by his death that worldly death becommeth no crosse to vs. Deliuering vs from spirituall death Causing that euerlasting death shall neuer approach to vs. How should the fountaine of grace and glory be depriued of either The things which the scripture teacheth to professe are 1 That if one died then were all dead 2 Cor. 5 14. That is 1 that euery one must naturally die Heb. 9 27. Obiect Henoch and Elias died not An. A priuiledge taketh not away a law Their translating was a kind of death 2 Euery of vs were dead spiritually Eph 2 1 Colo 2 13 not the virgine Mary excepted 3 That all had deserued euerlasting death Ephe 2 3. 2 To take heede of sinne sithence the stipend thereof is death insomuch as Christ putting our person vppon him could not escape death Rom 6 23. 3 To be perswaded of the loue of God to vs Rom 5 8. 4 That all and euery of our sinnes are satisfied for Rom 4 25 Heb 9 12 Gala 2 21. Insomuch as no punishment shall be inflicted Rom 8 33 34. 5 That I am freed from obedience to the law in the rigor thereof Rom 6 7. Insomuch as mens traditions shall not bind me Colo 2 20 21. 6 That euen the curse of death is taken away hence are places of buriall called sleeping places and death sleepe Ob All die An The sting of death is sinne 1 Corin 15 56 which beeing taken out it shall not hurt vs so to the godly is death the entrance to happinesse 7 That I should die to sinne Rom 6 3 Colo 3 3 5. 8 We must take heed of scandalising our brethren Rom 14 15 1 Cor 8 11. A scandall is occasion of sin Nay wee must doe all the good wee can to our brethren Iohn 1 3 16. 9 The more our outward man perrisheth the more should our inner man be renued 2 Cor 4 10 16. 10 To be
the Word is the maker which because from the first creation of it it had a knowledge of diuine truth now hath certaine sparkles thereof it is called light and that truly not onely because it is precious as light but for that as the Sunne hath it selfe to the world so this light vnto man Men are all and euery one so that of necessitie we are to vnderstand this of naturall light eyther before or after the fall He was also the light of Angels but the speech is directed to men he speaketh nothing of Angels These are the words the vse followeth 1 The principall thing in a man is his reasonable soule for the beautifying whereof we are to labour 2 So is the Word light as that he doth impart and communicate the same Hee giueth the soule indeede after a speciall manner in putting it into the body he createth it and in creating it he doth put it in It is not by propagation It is not a portion of diuine essence 3 That witnesse and skill wheresoeuer they be are to be acknowledged the gifts of God 4 Seeing that God doth instill natural light there is cause why we should encrease the same for the vse of this life 5 If naturall light be from the Word is not much more supernaturall so as we are more to labour for this Thus hath beene the proposition Verse 5 the explication remaineth 5 verse and it is from an euent that the light shining was not comprehended VVhere are two sentences 1 The light shineth in the darkenesse 2 The darknes do not comprehend the light In the first sentence we are to search cōcerning the light it selfe and the attribute or that which is affirmed of it Light is either God or a creature Light is put for God as 1 Ioh 1 5. Now the name of God is taken essentially and is truly vsed vpon the 3. persons But heere it is applied and attributed vnto the Word as it appeareth out of the context Besides Christ himselfe Iohn 8 12. calleth himselfe light Indeed most iustly Who was not only prefigured in the Vrim of the Priests but also in the Candlestick Moreouer Esay 60 2 and Luke 1 78. In which respect also hee may be called the day starre 2 Pet 1 19 Mala 4 2 he is called a sunne Hence the imitation into Christ is called light 2 Cor 4 4 we are said to haue receiued light Heb 10 32. Now Christ is called light by a metaphor or borrowed kind of speech 1 For that he is the brightnesse of the glorie of his Father Heb 1 3. 2 For that there shineth vnto vs the knowledge of the glory of God in the face of Iesus Christ 2 Cor 4 6. 3 That as the light is some spirituall thing so it is certaine that the Word as he is considered in himselfe with the Father is of that nature 4 VVhat things the light effecteth he doth much more namely to lay things open to declare differences to shew the way vnto our feete c. 5 Because there is no darknesse in him that is no sin nor affection to it 6 And because it is most excellent light as that it can darken the sight of the eye which we can neuer thoroughly behold Quest How are the Apostles said to be the light of the world Aun By reason of the light of doctrine Wherefore let vs know 1 That what things we would know touching God the Father the same are to belearned from this light He is in the bosome of the Father * Ezegesato he hath declared him heare him 2 When as the light shineth in the face of Christ it is in regard of his incarnation otherwise wee were not able to perceiue the brightnesse Wherefore euen as they which see the ecclipse of the sunne in the water so let vs behold God through the slesh 3 That carnall and sensuall thoughts are to be remoued This light is a spirit and to be worshipped in spirit and to be beheld by the eyes of the mind Indeed we shall see with our bodily eyes his body in heauen 4 As Christ layeth all things open so especially those things which appertaine vnto saluation Esay 9 2. Luke 1 79 Luke 2 32. Without him there is no light vnto saluation Wherefore Paule Ephe 3 4. Christ is the key of the Scriptures c. He is he that giueth light 5 Yea he bewrayeth as light what difference there is betwixt the Law and the Gospell Heb 5 14 Philip 1 10. 6 Hee sheweth the way vnto heauen he is the light the life and the way without him we shall wander and goe out of the way 7 None can truly belieue in Christ and yet haue a purpose to sinne What communion is there betwixt light and darknes The light scattereth darknes This is the subiect the attribute followeth Shineth in the darknes To shine in this place is to shew it selfe cleerely For it is the Sunne Besides the time is to be considered which signifieth that it is now and continuall Who therefore would not open his eyes considering that Christ shineth Esa 60 1. 2 Seeing Christ had no neede to shine to himselfe but onely to his why should not we shine to others and not hide the good things we haue 3 At the time when Iohn wrote Christ had ascended into heauen and yet he saith that he now shineth euen as he did before Wherefore now also he shineth that if we would open our eyes we cannot be ignorant Let vs take heede that this be not our condemnation that the light came into the world and we loued darknes 4 And seeing he doth continually shine men shall be without excuse But he shineth in the darknes Darknes is properly to the eyes improperly to the minde The light truly shineth euery where yet notwithstanding there is this darknes of the minde By darknes is meant a thing that is darke the adiunct being put for the subiect as wickednes for a wicked man This darknes therefore are men as Ephe. 5 8 hence are the works of darknes Truly such are men by nature after the fall Where wee are to consider the affection and the measure The affection or priuation is a losse of light This light was the glory of the image of God seated in the mind and in the will This is wholy lost in matters of saluation The measure is so great that we are darknes it selfe not onely darke and surely the very darknes of Aegypt that might be felt which doe not onely want light but also shut it out that how great this darknes is we can hardly iudge 1 How great therefore is our miserie so long as we liue in the darknes of our minds and of our wils 2 So as that we see this to be the cause of ignorance errors and all manner of sinnes 3 Neither are we able to doe any thing so long as we are in this darknes where-with we are ouer-whelmed 4 Why doe we not therefore
then 1 that sinners not repenting haue no security euen of outward estate nor can haue any hart to seeke vnto God it is otherwise with the godly God hedged Iob. 2 That Gods children euen in their prosperitie ioy more in Gods fauour to them then in all outward things 3 Now howsoeuer Dauid heere prayeth for outward things simply he vnderstandeth conditions 1 according to the will of God 2 as farre as God seeth good for him 3 so as alwaies by them hee may the more be perswaded of Gods loue to him so must we 4 Dauid ascribeth all outward safety to God what means so euer he had so must we 5 Dauid felt Gods sauing of him men must not vse the benefits without some feeling of them that they may the more be thankfull for them Hetherto the former part now followeth the latter Stablish me with c. Wherein wee may consider two things the kind of fauour hee prayeth for and the matter wherein he would haue that fauour appeare The kinde is in the word stablish is a borowed speech signifying to make steadie to hold by the hand else hee should fall God vpholdeth all things by his word and power and so doth he euery creature euen the wicked but he vpholdeth his Church and children more especially with his grace loue as a mother or nurse the child which is like to fall this vpholding or establishing is vnderstood heere Now this is the assistance of the holy Ghost whereby the child of God is vpheld daily in the duties of the worship of GOD and his particuler calling This hath alwaies in it 1 truth 2 frequentation 3 continuance which is especially vnderstood I gather then from hence 1 That from the corruption of sinne in a man a man may often fall into the same sinnes 2 That God onely can vphold them They who desire to be vpheld by God must lay their foundation in saluation by Christ 2 They must vse all meanes 3 That vnlesse a man be established all is in vaine The matter wherein he would haue this fauour shewed is Gods free spirit Spirit doth signifie I iudge the motion of the minde stirred by the Spirit of God frō whence all good things in vs should proceed Free doth signifie that which the Latines call ingenious which hath in it 1 honestie 2 cheerefulnesse This if it be wanting maimeth all duties 1 This sin quencheth so as wheresoeuer this is absent sinne is present 2 All must indeuour for such a spirit onely Christ his Spirit worketh such an one We may know it thus 1 It alwaies will be busie in the duties of godlinesse and ones priuate calling 2 It is glad when it hath any occasion to doe such dutie 3 It is diligent first and last 4 Needeth no great spurring on 5 Doth things for the duties sake and his calling 6 Is not discouraged though it suffer for well dooing 7 Will hold out though it be alone 8 Alwaies maketh excuses from the businesses of godlinesse and particuler calling not any other to excuse from them The 13 verse followeth Verse 13 which is a digression or swaruing aside a little from his continued desires containeth a promise of Dauids wherein is the dutie which Dauid promiseth and the effect which he looketh for The promise is to teach thy wayes vnto the wicked the effect and sinners shall be conuerted to thee Where wee see by the way 1 That true repentance is fruitfull 2 Nay it will not rest in it selfe but stretch to others Now in this dutie we may marke the thing the Prophet saith he will doe and the parties to whom The thing is teaching Gods waies the parties are wicked that is sinners not repenting 1 Who haue neede of teaching 2 Whom we may be with by vertue of our calling to doe them good Teach a man is saide to doe when hee causeth to learne This a man doth by 1 example 2 in deede 3 in word Heere we must vnderstand it of word and example so as that 1 We must speake things of instruction to others 2 Be the first our selues that must doe them 3 Now what kind of teaching this should be looke psal 32 8. 4 So as that euery one should be carefull of the saluation of each other and this worke may beseeme a King beeing as carefull to teach as to correct He will teach but thy wayes that is Gods wayes Gods waies are either such as himselfe walketh in or such as he will haue his seruaunts walke in Both may be well vnderstoode in this place so as that sinners ought to know how God dealeth with conuerts and what course conuerts are to take to continue in the pleasing of GOD. Thus much for the dutie the effect is and sinners shall be conuerted Sinners are the same with the wicked Heere might at large be handled the doctrine of the conuersion of a sinner to God otherwise called repentance Somewhat may heere briefely be touched Conuersion being said to be in men is taken largely straightly Largely for any change Straightly for that vvhich in Scripture is called repentance Some vnderstand it heere for that change which is in man from the feeling of his owne wretchednesse and miserie to the mercie of God This is true but not sufficient full But I take it to be to be vnderstood in the second sence as most often in the scriptures the Prophet most fitly setteth it out to be turning to God Turning vnto implieth a former turning away as indeed euery sinner is out of the way whatsoeuer they seeme to themselues or others This turning is indeede a change not of the substance not of the powers but onely of the properties in desires practises of the soule and body The qualities and properties which must be in a partie thoroughly turned to GOD are of the faculties 1 to fit themselues to their proper obiects as to know remember see heare c. that which it should 2 to doe their duties in them cheerefully and constantly of the desires and practises that they be because they please God This turning is to GOD which is when a man in all things consulteth with the word of God 2 and endeuoureth to doe all thereafter 3 neuer giuing ouer till in some fort he so can doe But that we may the better vnderstand this turning let vs consider the causes the parts the properties and the marks of it The principall efficient or making cause is the Spirit of God making a man anew Ierem 31 18. The instrumentall is the word of God The matter is whole man in soule and body The forme is according to the image of God The vtmost end the glory of God other middle ends 1 to certifie our owne consciences touching our adoption 2 the edifying of our brethren The properties are many 1 It beginneth from within and is most carefull to haue the hart first turned to God 2 It neuer can long lie hid though it desire not much
deede but thought and desire So teacheth Christ Math 5 28 which is likewise to be vnderstood of a woman so as if shee do likewise desire to that end she doth offend if it be beside the owne husband or owne wife So as that a bodie may be free from touch and yet not chast Peter saith there be eyes full of adultery 2 Pet 2 14. Or it is The possession of ones vessell in holinesse and honour 1 Thess 4.4 Possession is continuall so keeping as Luke 21 19 by your patience possesse your soules be constant in patience so as that if one faile but once he leeseth the credite of continuance This continuance is to be thought of for the returning of desires for desires are at one time more stirred and stronger then at an other he that can forbeare in all stirring he possesseth if he yeeld not but resist the temptation Vessell all doe not vnderstand alike some take it for the whole body and euery part not much amisse for indeede the whole body must be chast It was well said by one It skilleth not in what part one be vncleane if he be vncleane Wherefore eyes hands c must be ordered Wee might stretch it though some-what further to the soule and so the whole person of man wherein in euerie power he must be cleane But submitting that which I shall say to be iudged by other I take it by vessell is meant that which honestly cannot be named and putteth difference betweene man and woman In which sence that place 1 Sam 21 5 is to be taken the vessels of the young men were holy for he had said before Women haue beene separate from vs these two or three dayes Where hee sheweth what it is to haue the young mens vessels holy that is separate from women This place the most learned Tremelius and Iunius haue interpreted amisse taking vessels for implements necessary for their iourney So speaketh Plautus in Paenulo I doe otherwise then adulterers taken in the deede dooing I come home with my vessels safe and sound They were wont who tooke them in the deede to cut of their priuities Vessell is the instrument of generation as the Canonists speake of vnnaturall venerie extra vasa Now it is thus called to teach vs to speake thinke honestly and chastly to forbeare all ribaldry and filthy speech This vessell must be possessed in holinesse This holines is in the pure vse of it euen in the presence of God where neither the person is defiled the dutie and instrument not abused by deed word looke thought c. Besides it must be in honour which is when we so vse our selues as that neither in our selues nor before others wee neede to be ashamed Sin in this kinde causeth shame instruments of this sin are likewise shame Now then as on our vncomely parts we put on more honor 1 Cor 12 23 that is let them neuer shew their vnseemlinesse but make them as handsome as we can so must we procure all things heere This chastitie is in single or married life Single life is whē one liueth alone without the other sex and this is in maidens or widdowes life Maiden or virgine life is before one is married Widowes life is after mariage when the husband or wife is dead Each of these is a pure forbearing of the act and motion or stirring to begetting Pure forbearing is that which is free from all pollutions Looke Ephe. 5 12. so as that we must haue continent eyes and lookes This chastitie in single life is not nor neuer can be without a speciall gift So saith Christ Math 19 11 12 Paule 1 Cor 7 37. So as that without this gift all vowes whatsoeuer are impossible in law and voide at the instant This gift is called continence is a speciall gift of God whereby one can liue without the need of other sexe to satisfie desire This gift 1 GOD onely giueth 2 it is rare all haue it not 3 it maketh vs not more acceptable to God 4 sometimes it is preferred before mariage chastitie Onely in respect of some afflictions that then were vpon the Church and for that sometimes the duties of marriage leaue not a maried partie so free from worldly cares as single life doth 5 It is not perpetuall hee that hath it may haue it taken from him afterward Chastitie in mariage life is the bed vndefiled Heb 13 4 in the lawfull vse of the maried companion Bed companie in maried parties one to other with themselues is no sinne though many corruptions creepe into it which it pleaseth God for Christ to forgiue Some cautions in this must be remembred 1 Call to mind what Moses hath Leuit 18 19 20 18. 2 To fast and pray they must forbeare 1 Cor 7 5 that is extraordinary and set solemne prayer vpon some great occasion els must they pray euery day 1 Pet 3 7. vppon extraordinarie occasion The bridegroome newly married must come out of his chamber and the bride out of her bride-chamber Ioel 2 16. 3 Parties must vse grauitie and modestie One saith a partie may commit adulterie with his or her maried companion He meaneth he may sin in want of grauity and modestie As if 1 Either partie be intemperate and vse mariage for brutish lust not for necessitie and child-procreation 2 Too much boldnes be before others This was Isaacks ouersight who though hee might doe that which hee did should not haue done it in other folkes sight Gene 26 8 therefore Gene 25 67 he tooke her into his mothers tent Marke that Sampson Iudg 15 1 would go into the chamber It is too much to vse open dalying with ones own companion too bad is the foule and filthy speech of some maried folkes speaking openly of the secrets of marriage Mariage is a lawful knitting together of one man and one woman in vndeuided societie for remedie of lust comfort of life bringing forth of children This knitting is the most neere that can be and hath full communion of all things betweene them so as that theyr bodies c are not their owne 1 Cor 7 4. Vndeuided societie is that which no cause but warrantable by the word of God can dissolue Lawful is that which is according to Gods lawes and the lawes of honestie Gods lawes require that mariage should be in the Lord. 1 Cor 7 39. That is in the Lord which is 1 betweene parties that do truly feare the Lord in pure religion It is not lawfull to marie an Idolater 2 Is in reuerence 3 Is with consent of parents that is of the necessitie not onely the honestie of marriage Parents must not be too hard or wilfull but what God will that ought they to will And this mariage must be but of one man and one onely woman Many husbands for one wife or many wiues for one husband are not allowable To haue many wiues was a sin in the Patriarches Mariage is dissolued according to the word
be adored Quest Doth not this sitting at the right hand imply some inferiority Aun Christ in respect of his office of mediatour and of the humaine nature is inferiour to the Father according to the diuine Essence he is equall Some from this article as much as in them lieth would ouerthrow the humaine nature of Christ at least hold that which ouerthroweth it For thus they reason The right hand of God is euery where Christ is at the right hand of God therefore Christ is euery where This reason though it might safely be graunted when as that which is of one nature is giuen to the whole person after which manner being on earth he was said to be in heauen Iohn 3 13 according to his Godhead for that whole Christ is euery where though not the whole of Christ totus Christus though not totum Christi yet because their meaning is to proue it of the humaine nature therefore they frame it thus The right hand of God is euery where The humaine nature of Christ is at the right hand of God Therefore c. The humaine nature of Christ is euery where in so much as Iacobus Audred feareth not to say it is in a dunghill c. Aun I wil shew the slightnes of this reason by examples to the common people This wheele is fiue or fixe yards about this naile is in this wheele therefore this naile is fiue or sixe yards about The Thames is below Greenwitch and aboue Kingstone London standeth vpon the Thames Therefore London standeth below Greenwitch and aboue Kingston The ayre is ouer all the earth I am in the ayre therefore ouer all the earth Suffolk is from Newmarket to Ipswitch Bury is in Suffolk therefore Bury is from Newmarket to Ipswitch The right hand of God is from eternity Therefore the body of Christ Sadeel Secondly I take exception against the forme of the reason for it should be thus The right hand of God is euery where The body of Christ is at the right hand of God Therefore the body of Christ is at that which is euery where Thirdly I say heere is no cause for cause For Christes being at the right hand of God causeth not the body to be euery where That would infinitenes of Essence doe and should doe Fourthly I examine the propositions and first the first the right hand of God is euery where If right hand be taken for Gods power and Essence is it true if it signifie fullie manifested glory as I take it it doth in this article it is not true for it is most fully manifested in the heauens Euen from the first conception was the humaine nature ioyned to the Godhead but not in the sence of this article said to be at the right hand of God the Father the person not barelie the humaine nature The Scripture by this article teacheth vs 1 In no sort to destroy the body of Christ in holding that hee beeing at Gods right hand hath his body euery where For it is in heauen Act 3 21. 2 That Christ is aboue Angels and all creatures 1 Pet. 3 22. 3 To be assured that there can be no condemnation to vs who are in Christ Rom. 8 34. 4 That we shall be sure to perseuer in grace we haue an aduocate with the Father for vs 1 Iohn 2 1. 5 That we must shake off all sinne Heb. 12 2. It is absurd that Christ should make intercession to haue vs kept from sinne and the punishment thereof and our selues to delight therein 6 We must seeke the things which are aloft where Christ sitteth at the right hand c. Col. 3 1. 7 That we be perswaded we sit there with Christ in title now and shall afterward in full possession Eph. 2 6. 8 Not to doubt of Christes gathering and gouerning his Church The fourth last and highest degree is from thence hee shall c. Scriptures for the which are not onely shewing it likely to be in punishing Adam the world by the flood Sodom and Gomorrha but expresse and liuely places besides as Dan. 7 8 9 10. So as Christ speaketh more plainly Iohn 5.22 27. Which one day shall be executed Math. 19 28. as is more cleerely deliuered Act 17 31. So as the manner is set down Apoc 20 11 12. Math 25. Is commaunded to be preached Acts 10 42. Whereof Paule maketh vse Rom 14 10 and 2 Cor 5 10. In somuch as not onely Acts 24 26 but euen 2 Tim 4 1. And it appeareth Heb 6 2 to haue been a poynt of Catechisme Howsoeuer many scoffed at it 2 Pet 3 4 5. Origen thinketh that the Priest had bels in the lower part of his robe to put in mind of the end of the world It is knowne what S. Ierom said of himselfe whether I eate or drinke or whatsoeuer I doe mee thinketh I heare the trumpet sounding and a voyce saying Arise yee dead and come to iudgement The meaning will appeare out of the words which offer three seuerall considerations the place the thing the persons The place from whence This implieth the most high and glorious heauen Quest But why frō heauen An. Christ is now there and in heauen it is not meete that wicked men and spirits should be though it were to receiue their iudgement Que Of whom is this meant An. Of Christ who according to his manhood can descend Quest Whether shall he come Aun some thinke into the valley of Iehoshaphat according to Ioel 3 2. But there is but allusion Ioel speaketh not there of the latter and generall but of a neerer and particuler iudgement Others thinke to the earth there to iudge Some good men haue thought thus I loue not to striue with any about matters little needfull yet not speaking to bind any mans conscience I thinke not to the earth 1 For that I remember no cleere place of scripture so saying 2 As also it may be doubted whether the earth be large enough to receiue at once all men who haue been vpon it 3 And lastly for that the scripture seemeth to say that it shall be in the ayre 1 Thes 4 17. And in a glorious throne Math 5 31. See also Reuel 20 11. Which is most likely so to be for that then satan who hath hetherto vsurped the princedome of the ayre shal then thence be cast downe The thing is comming to iudge Where is the meane the end The meane comming There are chiefly noted in scriptures two commings of Christ 1 In the flesh 2 In glory This is meant This latter is expedient not only for manifesting the glorie of Christes Godhead but cleering the iustice of God Sure it shall be whatsoeuer mockers doe thinke or say The time is not set downe It shall be most suddaine It shall be in wonderfull glory able to amase any creature In which it is called the euill and terrible day Amos 6 3. For if the time of grace be so Mala 4 much more this And the rather
agreement betweene Christ men touching saluation Wherefore let vs know that our labour in the testament is to be bestowed in reading and hearing of these articles 2 We are to take care that we may keepe the conditions 3 Nothing can be added but of such as will forge and falsifie writings But it is also said to be new The couenant of God hath been either touching saluation not touching saluation Gods couenaunt touching saluation was double 1 of works with Angels and Adam before the fall 2 Of faith and it is with man alone since the fall Sometimes the couenant of works is propounded after the fall that it might conuince of sinne and prepare to the other couenant which is of faith And this couenant of faith is concerning men to be saued by faith on Christ This league in substance is truly one and the same and hath alwayes beene and shall be as being for Christ his sake vnto the same saluation Notwithstanding in diuers respects it is distinguished into the old new The old was by Moses with the people of the Iewes vntill the resurrection of Christ placed in ceremonies which was to die and now truly is dead and is called old by reason of time and vanity because that for oldnes it is vanished away The new is by Christ with the Christian people alwaies to endure and new clearely published by Christ alwayes the same wherein more men are renued hence is it called new Many truly were saued by this before the comming of Christ yet notwithstanding because this couenant was not clearely propounded it was not then called new Wherefore this testament in that regard is said to be new for that it containeth those bookes which doe publish this testament that in this maner to wit more cleerely c. 1 Let vs remember that this testament is touching saluation 2 And that our owne saluation 3 To be laid hold on by faith 4 And let our selues procure that it may be new in renuing of vs. The perfection is noted in the word all Whereby is declared 1 That euery one of these bookes is appertaining to the couenant So that the Papists are malicious who exclaime that certaine bookes are by our men cut off from the Canon For what if Luther doubted of one or two 2 That no other booke vnder any colour is to be thrust vpon the Church otherwise then Stapleton thinketh De libris pastoris The inscription which is commonly vsed in Latine containeth besides the kinde of the thing written the person also of Iesus Christ who is the storehouse of saluation The particular inscription is of euery booke seuerally namely of the Euangelists And it is in those foure vniforme contayning of that which is written the kinde◠pen-man The kinde of the writing is from the subiect matter a Gospell not that the other books of the Epistles and of the old testament haue not the Gospell but the name remained in these because that after the old testament these contained the Gospell more clearely reuealed because they went before the Epistles This word Gospell doth declare glad tydings such as especially this touching saluation is 1 Of necessitie this Gospell must be had from without our selues 2 We are to reioyce heerein before other things By vse the Greeke name is made also Latine In English Gospell as it were Godspell the word of God or Ghostspell the word of the spirit by way of excellencie The word for the spirit that is the soule The pen-men are foure Matthew Mark Luke Iohn And they were onely pen-men as the particle according doth declare The spirit suggested they receaued neuerthelesse Mark was helped by Peter and Luke by Paul Why foure why two of the Apostles and two of the seauenty why in this order we omit to enquire Whom to vnderstand it will be profitable to remember 1 That they doe not after the same manner cite testimonies out of the olde testament for sometimes they fetch them from the Hebrew sometimes from the Septuagint translation sometimes they are caried with the free iudgement of the spirit 2 That they follow rather the summes of doctrine then the accurate obseruation of times 3 That they doe not disagree howsoeuer some things may seeme to iarre 4 That they put the Hebrew tongue for the Syriake 5 They are inspired of God 6 They haue a generall and perpetuall doctrine Matthew who was before a publican wrote first of all the eight yeere after the ascention of Christ and that as some thinke in the Hebrew tongue Him Iohn translated into Greeke through the procurement of some Marke wrote two yeeres after Matthew being taught by Peter and first of all as some say in the Latine tongue Luke instructed by Paule wrote the fifteenth yeere after the ascention of Christ At length Iohn the thirty two yeeres after Christ He surviewed the other three approued them and writ downe against the heretiques certaine things which were left out 1 Why should we not therefore learne out of these seeing the Lord would haue such and so excellent Authors to pen these things would he not haue al to read know thē 2 And seeing these writings are inspired by God let vs reade and heare them with the direction of the spirit 3 Neither let vs euer think that this doctrine confirmed with so many witnesses is to be doubted of 4 And not with Ridly Cromwell Luther to be conned by hart Luk 1 Chap from the 1 ver to the 5. Hitherto haue beene the inscriptions now follow the treatises to be compiled into one narration Wherein are the praeface and the narration The praeface is in the 1 of Luk 1 2 3 4 verse which containeth three things the person the thing the causes The person is of the writer Luke vnto whom is written the most noble Theophilus The thing is the orderly writing of those things whereof we are fully perswaded The causes are impulsiue finall The impulsiue causes are from comparison of equals or of lesse and they are three The first it is as meete that I should as others and peraduenture more The second if they haue written being moued of themselues why should not I especially write being stirred vp by the spirit of God The third I haue knowne all things as certainly peraduenture more certainly then they For they haue deliuered them vnto me which from the beginning saw them their selues and were Ministers of the word and I haue searched out perfectly all things from the beginning The final cause is that Theophilus might know the truth of those speeches which he had heard The party writing is Luke by profession a Phisition in regard of Country one of Antiochia one as Epiphanius saith of the 70 Disciples Luk 10 1. This man is made an Euangelist the 10 Apostles being passed by Vnderstand that God is tied to no man and that he calleth whom so euer he willeth to what function so euer it pleaseth him Thus he made Paul
so long time preaching verse 17 Now followeth the cleering heereof verse 17. vvhereof we may speake generally and specially Generally obseruing 1 That as the Angel would haue Zacharie perswaded of this which was deliuered so is it our dutie to be throughly perswaded of the truth of that which God bewrayeth vnto vs. 2 God caring so long before for his Church it was aboue 400. yeeres he doth care for it in present 3 We may aunswer the Papists who aske vs where our Church was before Luther the like might be saide of the Church before Iohn Baptist 4 This prophecie so long before vttered in time performed may teach vs that so shall other the word of God In speciall this verse is to apply the prophecie in Malachie 4 to Iohn the Baptist VVhich is done by comparing the persons the gifts the workes The gifts that hee should goe before him in the Spirit and power of Elias Where is the gift with some making knowne of the person The person is said to goe before him This may serue to make knowne all seruitours of what sort soeuer generally but more specially Iohn the Baptist All that they must remember they are before God and so had neede to deale from the hart which if they do God seeing they may haue comfort whatsoeuer others thinke Specially Iohn where we may consider what hee is said to doe and in respect of whom Hee is saide to goe before that is liue some-while before him in the publique office of the ministerie For indeede so he did 6 months This was but as a seruaunt to make way for the maister following to the embacing of himselfe 1 Marke that precedence in time is no note of true aduauncement 2 Though it be to our owne disgrace in comparison of others we must doe our duties In respect of whom this is Christ One would haue thought that Christ should haue gone before Iohn to procure credit to Iohn not to sende Iohn the weaker before him but God in all his appointments must be obeied The gift is the Spirit and power which differ I take it as generall and speciall or cause and effect spirit is generall power speciall Spirit doth signifie the gifts of the Spirit whereby Iohn did his dutie Iohns dutie was to preach repentance and minister the sacrament of Baptisme The gifts necessary heerunto were 1 knowlege 2 vtterance 3 zeale which hath a great loue of God and the people which made him neglect no opportunities 4 seuere and strict life Power might signifie the efficacie which appeared in Iohns preaching but that followeth afterward I take it therefore for a gift whereby hee could hold out in this his course against the scoffes of the Iewes and frownings of all Herods courtiers These things in Iohn were personall and for that tyme yet is there neede of the like gifts for like persons in like times Consider whether our times may not in some sort be like those The liknesse of persons followeth in the person of Elias though there be no note of liknesse set out so Esa 1 10. Hos 3 5. It is not meant that Elias should personally reuiue or that by Metempsychosis his soule was in Iohn as Pythagoras and some Iewes thought it might But it is called the spirit of Elias for being like his as Numb 11 25 not that Moses lost any of the spirit but for that they had the like So the spirit of Elias is said to rest vpon Elizeus that is gifts like vnto them Otherwise accidences goe not from subiect to subiect Fitly may Elias and Iohn be likened together in person in respect of the corrupt times wherein they liued Hauing not many associats in the pure worship of God Elias hauing to doe with Ahab and Iesabell Iohn with Herod and Herodias They were both of great zeale of austere life The Iewes were deceiued looking for personall Elias so are the Papists in the end of the world Hetherto the liknesse in gifts the last is in worke to turne the harts c. Where are three speeches two of or from Malachie the third of the Angell The first that he may turne or to turne the harts c. Where is the thing he shall doe and the parties in whom he shall doe it The thing is he shall turne harts Turne is as before shall cause to repent Harts noteth the originall of true turning namely the hart Hart metonimically is the soule and so synecdochically the whole man So as vnlesse turning be from the hart and the hart bring the whole man there is no sound repentance The parties are the fathers toward the children Fathers and children all vnderstand not alike Some by Fathers meane the Iewes present Scribes and Pharisees elder in yeeres and aboue in place by children Iohn the Apostles to whom Iohn by his preaching should draw them to ioyne in faith and loue Others by Fathers vnderstand the Patriarches Abraham Isaac Iacob c by children the present Iewes as Iohn 8 39 Math 3 9. Ob. Why but then it were fitter to be said the harts of the children to the Fathers for the Fathers nowe cannot change their minde rather then of the Fathers to the children Aun You shall read the like phrases elswhere in Scripture Besides by a certaine metaphor liking or misliking is ascribed to them in heauen Though Abraham know vs not that is hath no cause to like vs. So Luke the 15 the Angels are said to reioyce so hell Esay 14 9. The latter is most probable Now these are put for that part of the triumphant Church whereto here Iohn below should gather his hearers in vnitie of the Spirit and faith and obedience For the Church is Christes body gathered together in one whereof that part in heauen is one this in the earth the other Learne 1 what we should looke to haue wrought in vs namely to be gathered to the Church and in what order namely first to God then to the Church 2 That hee that is not turned to God is not of the Catholique Church to his owne comfort 3 So must men be gathered to God as at one in themselues for faith and loue els is there no true turning 4 That heere beeing turned to God while wee are below we are sure to haue a part among the Fathers aboue The second seech is the disobedient to the wisedome of the iust men that is he shall turne the harts of the disobedient c. This speech is brought out as if it were in Malachie but is not Where we may see that there was an other Greeke translation of the Bible vsed then the supposed of the 72. It sufficeth vs that the holy Ghost vseth heere this clause Heere are only the parties mentioned disobedient which are turned to the wisedome of the iust men Disobedient heere are the children before The word for the which disobedient is set in the Originall may signifie either such as will not be perswaded to belieue or
had all afflictions in the world as of Iob or Lazarus or whosoeuer 4 Nay grace comming to vs in this estate shall vphold vs teach vs to beare all and make them sweet and fruitfull to vs. Now followeth the speciall manner how By the reuelation of Iesus Christ. That is as was shewed before by Iesus Christ reuealing In which sence God that is the Father is likewise said to reueale Gala 1 15 16. The Spirit also 2 Cor 3 16 17 and Christ himselfe called a light for the reuelation of the Gentiles Luke 2 32. But most cleerly Paule speaketh Gala 1 12. that hee receiued the Gospell not by man neither was taught it but by the reuelation of Iesus Christ that is Christ Iesus reuealing as wee are to vnderstand it heere And in this speciall manner wee are to consider the name and nature of this matter with the enlarging of it The name and nature is that it is reuelation the enlarging of Iesus Christ. Reuelation is of a Latine word and signifieth as much as vncombering or taking away that which hindereth the sight as a curtaine scarffe or maske or any such thing So that heere it is a borrowed kind of speech from thinges in some such sort couered Peter in writing this might thinke of the sundry couerings in the Tabernacle and Temple and of the veile there or of that which couered Moses face Exod 34 in the end whereof Paule writeth 2 Cor 3.15 Howsoeuer certaine it is that things before Christ were not so reuealed or vncouered as afterward The Leuiticall ministery was most in shewes shadows some of the auncient Fathers haue a pretty resemblance to set this out When Thamar should be deliuered Gene 39 shee had twinnes the elder first put out his hand afterward drew it in againe then was his younger brother borne then the elder so say they there was a little shew of Christ and the New-testament as the putting out of a finger or hand but presently it was hid then preuailed a great while the Iewish politie in the end though followed Christ fully exhibited Neuerthelesse from hence wee must know 1 that howsoeuer these things heeretofore were hid yet for substance they alwaies were in the Church for indeed God neuer left the Church without meanes of saluation immediatly from the fall and afterward darkly I confesse yet truly none must denie Wherefore while this world lasteth men liuing may be saued 2 Indeede it is true things before had many couerings yet the godly and chosen of God pearced thorough them all that hindered not theyr saluation So should we neuer by the hardnesse or hidnesse of things be discouraged from seeking till we find and euen saluation 3 Since now things are cleerer if wee haue not a greater measure of sauing grace our fault is the greater 4 Nay surely things are so euident that if wee be damned wee can alledge nothing but we may iustle so be Hetherto the name and nature now followeth the enlarging of it it is the reuelation of Iesus Christ Iesus is a broken Hebrew word and signifieth as much as Sauiour and is the name of the sonne of God and the virgin Mary implying the vertue and effect of his office to whomsoeuer he is thoroughly reuealed for indeed hee perfectly faueth them Christ is Greeke and signifieth annointed that is fulfilled with the holy Ghost to be the Prophet to teach the Church The Priest to make reconciliation to bring into the fauour of God and intercession to keepe in his fauour The King continually to rule and is that which in Hebrew Messias is So as that wee might read it thus of Iesus the Messias These names shew two things 1 that Iesus reuealeth 2 that he reuealeth himselfe Hee reuealeth himselfe as the Authour of this reuelation as to the woman Iohn 7. To Paule Acts 9 3 4 5. To the Disciples going to Emaus To Paule Gala 1 12. This he doth by himselfe 1 personally as in the former ministerially by others as to the Eunuch by Philip to Cornelius by Peter to Paule by Ananias I take it this latter way is chiefly meant heere though the other may be true And Christ is said to reueale this 1 for that hee himselfe began first to reueale 2 for that hee sendeth other reuealers 3 And he it is who blesseth all reuealing Must not then this thing which so great a personage by himselfe and others taketh care to reueale be of great importance It was most necessary he onely should reueale as beeing able and beeing of credit Or can a man not make much of Reuealers since they come from Christ Pharao honoured Ioseph greatly for lesse reuelations Gene 41 45. He reuealeth himselfe as the chiefest fauour Any thing frō him is excellent himselfe aboue all in him are all without him all things are nothing Forget not then that Christ is the pith and substance of all the Bible 2 And that we can neuer heere to much and to often of him 3 Neither can we know him but by himselfe light maketh me see light 4 When he is reuealed you haue the greatest fauour in the world God in great loue let Moses see Canaan a far of one day of the sonne of man a great good how much then his whole selfe Hetherto hath beene that where-about endeauour is to be bestowed now followeth the endeauour it selfe Trust perfectly on the grace The which we may consider as it is in it selfe trust perfectly and as it is applied to the thing for so must the trust be as that it be vpon the grace The endeauour in it selfe hath two things The vertue or affection of trusting and the qualitie of it perfectly The word which is translated trust is in the Greeke hope Thus hope perfectly To hope is taken in scripture two wayes properly somewhat vnproperly Properly it signifieth to looke for a thing to come which yet one hath not as was shewed before Vnproperly it signifieth to beleeue or trust As in this place so is it taken Math 12 21. Philip 2 91 1. Tim 4 10 and 5 5.1 Pet 3 5. Where howsoeuer in English it be read trust the word in Greeke is hope Which the learned haue thought good to English trust And not without iust cause for such consanguinitie is there betweene faith and hope as that often the one is taken for the other They are like the blood and spirits in the body neuer a sunder like the two cherubims alwayes the one looking vpon the other indeed to speake as it is hope is a fruite of faith but for the like nature and vse of both they are confounded our English word of trust will fit either hope or beliefe Well then doe we reade it trust which is the action or practise of faith Which before we well can vnderstand we must learne to know what faith is that may we doe by a short setting out of the nature of faith and some other truthes tending thereto Faith is a gift of God