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
others These duties 1 are to be practised as well towards our selues as others These duties and commaundements according to the number of chiefest things among men are foure The first chiefe thing is life The second chastitie The third goods The fourth truth and good name For euery of these are seuerall commaundements and for the first Thou shalt not kill Which is to commaund preseruation of life and to forbid the contrary Wherein we may consider the persons and the thing The persons who and whom Person who is not to kill thou that is none what colour and pretense soeuer thou haue The person who is not to be killed thy neighbour The person who must not kill is to be vnderstood without a lawfull calling thereto and such an one is who is not a Iudge a souldier and an executioner c. Neuerthelesse these must remember that they doe it according as their callings require and that for good and the common good We may see that the Anabaptists erre who thinke it not lawfull to be a Prince or warriour And this which is forbidden to all must so be vnderstood as that 1 though we be prouoked we must not thus commit a fault 2 though time and place should seeme to serue 3 though we might escape punishment for the same The person who is not to be killed is as before neither our selfe nor our neighbour The thing is not to kill Kill is to take away life and yet not simply to take away life is forbidden but the life of a reasonable creature otherwise a man may kill his beast for necessarie vse The Manichees therefore do erre who thinke it not lawâ— full to kill any thing no not to cut hearbes Life is whereby any thing liueth Life is spirituall ciuill naturall Spirituall life when by the especiall worke of the holie Ghost a reasonable creature liueth to the pleasing of God Paule saith a widdow while she liueth in pleasure is dead while she liueth Dead that is in spirit The soule saith S. Augustine without God specially working is dead that is spiritually and the soule of thy soule is faith This kinde of life one taketh away 1 by denying the meanes as parents of what sort so euer with-holding the word of God from theyrs 2 By giuing of scandall Scandall is occasion of sinne in which respect Paule biddeth to take heede that our weake brother perish not 1 Cor 8 11 and Christ threatneth woe to him by whom offences come Luke 17 1 2. Looke Rom 14. This life we must procure all wee can Iohn 1 5 16. So were the Apostles commaunded Acts 5 20. For this cause would not the Apostles depart from Christ Ioh 6 68. Ciuill life is that estate which one hath in ciuill societie as of honour office reputation and this must be maintained Naturall life is that which is in the ioyning of soule and body together Naturall life hath three degrees The first is cheerefulnesse of the hart In this respect God blameth the false prophets who made the hart of the righteous sad Ezech 13 22 for indeede a sorrowfull minde dryeth the bones Pro. 17 22. Thus did Naball first begin to die 1 Sam 25 37 thus was Rebekah wearie of her life Gene 27 46 for her griefe of hart at Esaus taking of wiues The second is soundnes of bodie when euery member is maintained none hurt none taken away so as if any be impaired it is against life for life is of all parts Those therfore who cut off a member offend against the commaundement The third and last is health when euery member and power dooth his worke Hence is it said that life is to be in good health and not onely to liue therefore dooth Ionathan note his fathers fault who made the people weake and faint 1 Sam 14 30. Therefore is it Iohn 4 50. thy sonne liueth for is in good health so saith Paule now are we aliue that is are whole and well if ye continue stedfast c. Wherefore all such who procure surfet or drunkennes breake this commaundement But what neede we goe far for opening of this commandement our Sauiour Christ hath doone that most excellently Math 5 22 c. and that by shewing the true meaning for the breach thereof in three degrees In euery of these three degrees hee setteth downe the fault and the grieuousnes thereof The first degree is Who soeuer is angry with his brother vnaduisedly shall be culpable of iudgement The fault is to be angry with his brother vnaduisedly this is murther in hart Brother is as before To be angry is to be displeased with desire of reuenge In vaine is when it is without iust cause or occasion as Caine was angry with Abel Ahab with Naboth Saul with Dauid 2 When it is too long Ephe 4 26. for the sunne shoulde not goe downe vppon our wrath 3 When it doth vnseemely appeare in countenaunce in gesture in deede or word So as that Christes meaning is that we should be moderate in our anger So saith Iames 1 We must be slowe to anger and Paule Be angry but sinne not In this behalfe is Moses much commended Numbers 12 3. And heere we are to take heede that neither anger doe vainly arise and that though it doe iustly arise it doe not rage and both these from others to vs or from our selues towards others And first that it doe not arise in vs by others vainlie it shall be good for vs 1 Alwaies before hand to consider our corrupt nature how easily it is prouoked to inkindle by anger as gunpowder and flaxe by fire and therefore as they who haue such commodities knowing their qualitie by warinesse preserue them long from burning so may wee our natures that they be not consumed by anger if we wil watch ouer them Besides in this behalfe some mens complexions giue them occasion moore to looke vnto themselues 2 Neuer to thinke our selues worthy of great matters but to acknowledge in hart our wretchednesse so shall wee the better when things fall crosse without anger beare them 3 To acknowledge that nothing befalleth vs without Gods will whereto we must learne in all meeknes to yeeld 4 Not to be suspicious one small suspition that wee are neglected will raise great anger 5 Be practising with our selues often to resist our owne desires so shall we more easily beare it from others 6 Auoide occasions 7 To mark the behauiour of angry men that seeing how vnseemely it is we may bethinke to take heede of it in our selues And that we cause not anger to arise in others we must be carefull Alwaies prouided that if they be angry at vs for good duties necessarily to be done we are not to be discouraged else should Christ other of his seruaunts haue forborne their duties for other folkes angers But to be free from giuing iust occasion 1 Neuer meddle with any without vertue of thy calling Anger most commonly ariseth when men are out of their
callings idle vnprofitable busie-bodies in others mens matters 2 Deserue well of all they shall be more then beastly that then will be angry 3 Marke mens dispositions such as are giuen to anger take heede of prouoking 4 Alwaies giue as good speech as possibly may be 5 Be not hastie to tell reports when you report make the best of it so far as you may with good conscience 6 Though you be much prouoked sometimes hold your peace Ierem 28 11. 7 You must sometime forbeare your right If anger arise in our selues 1 let it not continue too long it continueth too long when it hindereth or lesseneth any dutie of godlinesse or loue 2 Doe nothing while that stirreth in you Athenedorus wished Augustus when he was angry to repeate the letters of the Alphabet before hee did any thing thinking that in the meane while anger would alay The same practise had Theodosius Artichas said he would haue corrected his seruaunt but that himselfe was angry Fredericke the Duke of Saxony when he was angry would shut himselfe vp in his closet and let none come at him till hee had maistered his anger If it arise in others by our meanes we must follow Christes counsell Math. 5 23 24 25. God himselfe was carefull presently to pacifie Ionas 4. The same must we do yea though we giue no iust cause Though the greeued party be inferiour to vs though we be counted fooles for our labour Yea so farre ought we our selues to be from anger that though all thinges were taken from vs wee should not for our owne sakes be angry A tryall whereof Luther saith is if wee can wish to be wronged and iniured Nay one saith then shall wee be free from anger when whatsoeuer euill befall vs we can thinke that we are not worthy of so good an estate Now indeede well doth our Sauiour forbid anger for of it commeth hatred enuie back-biting and such like so as that vnlesse the doore of anger be shut the other as in an open flood-gate come rushing in This anger is so forbidden as that the contrary thereto is commaunded Contrary to anger is that which we call liking whereby without passion or stirring wee rest well contented and apayed with our brother or sister This is the fault the greeuousnes followeth in the desert of it which is to be culpable of iudgement that is a great fault deseruing punishment which our Sauiour setteth out by the manner of proceeding in the ciuill Courts among the Iewes They had diuers the smallest was wherein the Triumuirie or three in commission sate who ended smaller matters and set punishments accordingly Nowe as those Iudges did punish malefactors though with gentle punishments so this fault of being angry vnaduisedly though it seeme small shall not be vnpunished as in those Courts This place therefore and the like following of this kind make nothing to proue veniall sinnes all shal be punished according to their desert Now the wages of sin is death And that vnaduised anger is punished it may appeare in Moses who though he were otherwise meeke grew when he smit the rocke twice so impatient and froward as some think it to haue beene a chiefe cause why God was displeased with him that he would not let him enter into the land of Chanaan The second degree followeth Whosoeuer saith to his brother Raca shall be woorthy to be punished by the Counsell Where is the fault likewise and greeuousnes thereof The fault is saying Raca to a brother Brother as before neighbours Raca all doe not interpret a-like It seemeth to be a broken speech of an angry mind breaking out and bewraying it selfe somewhat though not fullie in token of mislike whereof there are diuers in euery language as tush fie pish c. in ours Some think it to be a disgraciue speech much like when we speake thou to one in scorne and contempt Some thinke that it commeth of the word Rach in Hebrew which signifieth to spet as if Raca saying did signifie that the party to whom it were saide deserued to bee spet vpon or as that in contempt of him we would not forbeare spetting in his presence Sure it is a note of mislike and may come of the word Ric which signifieth empty or light head before whom we care not in contempt to vse some vnseemely gesture in witnes of mislike Num. 12.14 If her father had spet in her face that is vsed some disgrace vnto her as this spetting was wont to be one Looke Deut. 25 9. Raca then is the bewraying of an angry and festering mind by some vnseemely and vnperfect speech or behauiour And may be 1 In countenance 2 mouth as in mowes c. 3 in words as tush fie c. 4 in making a loud and vnseemely noyse Eph. 4 31. 4 in scoffing Gal. 4.29 5 In bitternes Eph. 4 31. Now heere as before liking was commaunded so open loue contrary to raca is enioyned so as that wee should declare it by all the meanes wee can as gesture voyce and sound and such like This is the fault the punishment and greeuousnes followeth shall be worthy to be punished by the Counsell Heere as before our Sauiour taketh a comparison from the Iewish courts for as before hee expressed the punishment due to the former faults comparing it with the punishment in a lower court so doth hee heere Aboue the former Court was one wherein 23 Iudges were in commission These dealt in greater matters and inflicted greater punishments So shall they who offend in this kinde of saying Raca haue greater punishment then the former The third and last degree foloweth Whosoeuer saith foole shall be worthy to be punished with hell fire The fault is to call foole This terme is put for all vnseemlie manifest behauiour bewraying a ranckling and festered minde with anger and hatred so as that this worde is not onely meant but any of the like or worse meaning as asse blocke dolt knaue and drab whore c whereby we disgrace the partie made to the image of God And seeing that vile wordes are forbidden it necessarily followeth that blowes and such like must be forborne But it may be demaunded may not Gouernours vse such speeches some time Aunswere The sildomer the better and though that Christ himselfe did so yet is it hard for vs to doe as hee did He had the Spirit without measure and could not sin Indeed sometimes Gouernours may sharply rebuke 1 faults rather then men and 2 men onely in hatred of faults with 3 loue which desireth the reformation of the offender If they be angry vnaduisedly or discourage their inferiors they sinne Heere then all manifest signes in speech and deede bewraying anger and hatred are condemned Which beeing many I forbeare to reckon them vp Now as all these practises are forbidden the contrary iâ— required in all that we can most manifestly to witnesse our loue The punishment of this fault remayneth shall be worthy to be punished
thing alike 2 Shine from the heart within 3 Cannot possibly lie hid It is so necessary as nothing without it can please God What the fruites of it be looke Prouerb 2 7 21 Prouer. 10 9 Prouerb 11 3 6 20 Prouer. 28 6 10 18 Pro. 2 9 10.2 Cor. 1 12. A man may try whether it be in himselfe 1 If hee account of things according to their nature of great greatly Hypocrites will straine Gnats and swallow Cammels will be curious in ceremonies and omit greater things sincerity will in their place regard both Therefore serueth the true light in the hart 2 If he be most seuere towards himselfe Hypocrites are most hard to others looke Iohn 8 3. Math. 7 3. the sincerest are most fauourable as being priuie to the in bred corruption So was Iob toward his children tollerating their banquetting though himselfe were not with them Ioseph toward Mary with child c. 3 If he be more carefull to please God then all the world beside Hypocrites doe all things to be seene of men make more of the reputation of the world then the witnesse of their owne conscience 4 If he be willing to beare aduertisements admonitions reprehensions A sincere party meaneth wel from his hart and therefore can be content to be called vpon the hypocrite is vnsound at the hart and cannot abide to be gaged he is touched on the gall so did the Iewes to Stephen Act 7 54. 5 It is impossible to be smothered it will breake open cannot lie hid hypocrites are couchant can haue a faire gloue on a foule hand This is kept and preserued 1 by the sincere milke of the word 1 Pet. 1 2. and continuall desire to be enformed in the sound truth 2 The more one endeauoureth to search and sound him selfe the better shal he preserue his sincerity Standing waters corrupt 3 Often setting of a mans selfe in the presence of God and before his iudgement seate Thus much of the first acception the other followeth which is vnblameablenes not that the seruant of God shal not sometimes be charged with somewhat amisse or shall not in a slip be ouer-taken but Vnblameablenes is such vprightnes whereby a mans life cannot be noted with any raigning sinne after his effectuall calling so was Samuel Iob Paule and some others as Elizabeth and Zacharie Luk 1. Now both these sincerity and vnblameablenes must be in one party and in all the life But some may say that is impossible for aunswer heereto looke the fift and sixt generall remembrance in the beginning of this Psalme Now by this before we learne that 1 Vprightnes of sincerity and vnblameablenes as it is most necessary so should it be with the first or else all will be vnsound neither would the Prophet haue set it first 2 And that we must iudge of our selues and others by vprightnes in the way that is vocation of a Christian or any other more especiall the world doth otherwise they commend for things that are not of a mans calling Thus much of the first duty the commendation followeth Blessed that is such parties are happy or happinesses that is many blessings belong to such or it is and shall be happily to such for so many wayes may the word be taken The Prophets meaning is that such parties are in an estate most to be liked and longed for as the world count happy those in whose steedes they could wish themselues I thinke it not the fittest heere to dispute of blessednes what it should be or what good things it containeth in it that is not the Prophets meaning Whosoeuer would know this for the cause of blessednes let them looke Psal 32 2 Rom. 4 7 and for the fruites the beginning of the 26 of Leuit and 28 of Deutrono This blessednes which is heere named hath two degrees in this life the life to come Blessednes in this life may be called blessednes of grace Blessednes in the life to come of glory of these haue one and be sure of both Heere though is principally meant blessednes of grace whereto a man may reach in this life as also Mat. 5 2 3 c. Math. 13 16 Pro. 28 14 That vpright men are happy it is most certaine no vprightnes but by the spirit of sanctification no sanctification without iustification no iustification without forgiuenes of sinnes wherein is blessednes Psal 32.2 Rom. 4.7 God is vpright mens shield Prouerb 2 7. The Lord delighteth in them Prouer. 11 20. What can be more And if hypocrites be so cursed as indeede they are sincere cannot choose but be most happy Was it not this that made God fauour Noah Iob c. Wherefore 1 They greatly erre who thinke the godly of all men most miserable 2 All happy men are in a sure estate that cannot be lost Happines of grace is surer then of nature That was in our owne keeping and was lost This is in Gods fauour which is vnchangeable and cannot miscarie So as that all vpright men may haue sound consolation that they neuer shall faile 3 Vpright men may haue many afflictions as indeede they haue as Abraham Isaack Iacob Dauid Abel c. yet are they blessed So as that no outward or inward afflictions of what kind so euer can hinder an vpright mans happines Nay they shal further it Math. 5 10. Wherfore iudge no man by his afflictions to be out of the fauour of God else might Lazarus haue beene thought amisse of 4 If vpright persons are happy then hypocrites and notorious sinners are wretched and yet enioy they much outward prosperity Outward good things therefore doe not alwayes shew that a man is happy 5 And seeing that vpright men are happy who would not labour to be vpright though it cost him as it wil great neuer so much endeuour Hitherto hath beene the first duty commendation of it now followeth the second which is Walking in the law of Iehoua set out by the parties in whō it is who are said to walk In this duty are two things to be considered 1 The practise of walking 2 The forme or rule in the law of Iehoua To walke is a borrowed word as that before of the way and signifieth the ordering of life and hath in it two things 1 That as in a way there are many steps to be set so are there sundry particulars in life 2 That as in the way euery step must be ordered so must euery particular of life be Of the particulars which are in life there is 1 the beginning or head of the way the hart 2 Passages on frō the hart The hart is to be vnderstood the soule that is minde and will from whence as from the hart of the body naturall life commeth so the beginning of godly life must proceede The soule therefore must as the first step be set in the law of God out of which if it stand all other things run ryot This is the more to be thought of for
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
more playne their being iust is from the framing of their life to Gods word wherein we may see whereto they did conforme in what manner They did conforme their liues to all the commandements and ordinances of the Lord. The Lord is the true Iehoua Commandements and ordinances are two names which set out the word of God Commandemēts signifie the morrall ordinances the ceremoniall law The ordinances are called in Greeke Dikaiomata as you would say righteousnesses whereupon some gather we may be iust before thereby Dikaiomata is the same Word which the 72 Interpreters in the old testament put for Kukkim which when men indeuour to keepe with the morrall law good reason they should be counted iust but that none could fully keepe them see Actes 15 10 where they are called a yoake vnportable Now these commandements and ordinances are written named not some but all and euery of them Quest Can a man keepe all Gods commandements Aun Not of himselfe but in Christ A man may be sayd to keepe all when Christ his keeping of all is imputed to him when himselfe is renewed to keepe all as the Word requireth The Word requireth keeping of all legally euangelically Legally to the vttermost with the whole man so did neuer any but Adam before his fall keepe them and Christ Euangelically when one is renewed by Gods Spirit to like them to indeuour to keepe them and be sory when he cannot This is heere meant so may one keepe them not to deserue by them The order may be marked morrall are set before ceremoniall Learne hence 1 that our life must be framed according to the written Word 2 We must indeuour in all Gods commandements not neglect the least 3 Greater duties must be done first and with greater care 4 Neuer looke to deserue any thing by your working The manner followeth they walked Metaphor that is liued whereby is implyed 1 First they ordered euery particular thereafter 2 They neuer swarued from the Word 3 They continued in it 4 They went forward 5 Looked to their iorneyes end in heauen Now followeth the exposition of before God that is without reproofe One liueth without reproofe when after his effectuall calling he cannot iustly be charged with any grosse open sin before or of men Learne 1. That it is possible for a man by grace in this life to come to this estate 2 Men must haue a care as well of good name as good conscience 3 The most vpright must looke to be exercised with false surmises 4 What the practises are of one that desireth to liue without reprofe And those are 1 To be vndoubtedly assured of the forgiuenesse of his sinnes and of his vnfained conuesion vnto God and often to renue this his assurance 2 To beware of sin in respect of God and his owne conscience 3 Through very hatred of sin not to offend 4 Not to fal again into the same offence 5 To shun a mans proper faults wherevnto hee is most addicted 6 No not to commit the least of all 7 In things lawfull which are not necessary not to be much conuersant 8 Not to intermedle with other mens matters but look what he is called vnto which is needfull that to doe 9 To take heede of all appearance of euill 10 Yea to auoyd euen the occasions of sinne 5 Marke that godlinesse hath authoritie it shall haue witnesse from the wicked 6 Since those people among whom Zachary and Elisabet liued did not depraue them but gaue them their due for reputation let not vs misconster the godly carriage of our brethren 7 What ones dutie is when he is thought amisse of It shall be the part of a Christian man when hee is slaundered by others to retaine charitie and patience 1 To sift himselfe whether hee hath not sinned in some other kind that he may seeke for pardon for it at the hands of God 2 To lift vp his mind from the accuser vnto GOD by whose wisedome all things are ruled and what hee willeth diligently to search and to performe 3 To be grieued more with the sin of the slaunder then with our owne losse 4 Not to be discouraged from endeuour in well dooing For that is the deuils intent by this meanes to make vs recoile 5 Not to seeme to take knowledge of it that it may spread the lesse and that our aduersaries may not from our griefe gather the more ioy The third thing sayd of them joyntly Verse 7 is their partaking in the same crosse of not hauing children as ve 7 where are repeated the parties and their crosse set downe The parties as before Zachary and Elisabet iust c. 1 Gods children are subiect to the same outward discomforts whereto other are so as they must looke for them 2 Walking in Gods commandements the crosse may fall vpon one 1 So as that iudge no man euill for his crosse 2 And as in thy crosse it is good presently to examine thy hart for sin so doe not thy selfe that wrong to thinke that if thou haue repented for sinne God is yet angry with thee 3 Both married parties may be yoaked in one crosse Their crosse is that they had no child because c where is the cause and continuance This is noted as a crosse comming from God children are the good blessings of God and euery thing that hath life hath gift to bring forth it like Children doth God promise and giue to Abraham and others as a fauour Indeed the want of children doth not straight way argue the anger of God they are but a common blessing to the good and bad Euen in this kinde Zacharie and Elisabet had more cause of griefe others though they had not many yet might haue a sonne these had not so much as a daughter Que. Why did God deale thus by them Aun It is enough that he did this neuerthelesse he did it to shew 1 That they were not iust onely for reward as the deuill chargeth Iob. 2 To teach them that children are the gift of God 3 To stir them vp to pray 4 And make them thinke of their dutie to children as to make desire for children 1 Know then that God stayeth from vs children and bringeth such other crosses 1 So as that we must needs thinke them good which God doth insflict And should beare them patiently 2 Children are the fauour of God the more the greater so as they are too blame who thinke them a charge or beeing married would haue none 3 Gods children may want of the common fauours as children c. 4 In the crosse God maketh them drinke deeper then others Others may haue sonnes or daughters these haue not so much as one daughter 5 Yet marke they are righteous and want nothing to euerlasting life so good is God though he depriue of outward comforts 6 As they want the comfort of good children so are they free from paines cost care and haue not the griefe which commeth by euill children