so much that whereas Suetonius obserueth that Augustus refused the name of Lord Orosius noteth that it was at the time when Christ was borne that all Lordshippe might be ascribed vnto him As euery way so also for that hee ruleth in the conscience Obiect The Father and holy Ghost is Lord. Aun True but the Sonne is called for that all Lordship is committed to him to execute and that he only doth it in the humaine nature As Christ is onely Lord so is he Lord of Lords 1 Tim 6 15 Reuel 17 14 He is said to be our Lord our who professe this Creed True it is that he is Lord of al but specially of the church For 1 Being Lord of all he is also of his Church Psal 2. 2 He created vs all of nothing 3 Hee hath deliuered vs all from the hands of our enemies 4 He hath payed the price for vs 1 Cor 6 20 The thinges which heerein by direction of the scriptures we professe are 1 That we haue the holy Ghost 1 Cor 12 3. 2 Christ is Iehouah 3 I must alwayes speake and think honourably of him 4 That he being our onely Lord Peter is not Mary is not our Lady 5 That Christ onely commaundeth the conscience 2 Cor 1 24 Iam 4 12 6 I am not mine owne nor any thing which I haue 7 I must doe all things for the credit profit honour of my maister and that cheerefully and from the heart 8 In that Christ is our Lord if I thinke of fauours they are for me and mine if of duties I and mine must performe them 9 We must carrie the same minde one to other as fellow seruants and of the same cloath 10 I must not condemne my brother in indifferent things he is an other mans seruant Rom 14 4. 11 Lords ouer others must remember that there is a Lord ouer them and therefore they must not tyrannize ouer their inferiours Eph 6 9. 12 Neither should wee feare any Lords whatsoeuer aboue this Lord. Thus farre of the titles It may be demaunded whether there be nothing but these besides the estates to be known of Christ Aun Yes but these are the most necessary and easie Now follow the estates beginning at conception and so forward till I beleeue in the holy Ghost And heerein we may consider 1 the occasion 2 the distinction of the estates The occasion whereby they beginne to be and that is conception birth For conception is the article Conceiued by the holy Ghost The grounds whereof are Luk 1 35 Math 1 20 Math 1 18 Rom 1 3 4. Obiect It may be obiected this article is not word for word in the scriptures Aun It is in sence manifestly enough that is sufficient The meaning of this article shall appeare 1 By expounding Luk 1 35 Where the Angell deliuereth this doctrine and that by two speeches The first The holy Ghost shall come vpon thee Where is mention of the worker and worke Worker the holy Ghost that is the third person in Trinitie whereof more heereafter The worke is comming vpon the virgin whereby are signified first that this came from heauen and was wrought by God extraordinarily Secondly that it was in a moment wonderfully wherevpon S. Augustine saith O coniunction without filth where speech is the husband eare is the wife Hee meaneth that as soone as the virgin had heard the Angels message and assented to it that she was conceaued The second The power of the most high shall ouer-shadow The power of the most high is the holy Ghost as before Ouer-shadowing implieth that this is a misterie and can not cleerely be seene into so that the virgin her being as it were in a cloud cannot tell how it is wrought So as that we must not seeke curiously 2 By opening the words of the Creede which shewe what is done conceiued and by whom of or by the holie Ghost For vnderstanding that hee is said to be conceiued wee must know 1 who is conceiued 2 what it is to be conceiued 3 wherefore it was necessary this conception should be The party conceiued is Iesus Christ his onely Sonne our Lord. 1 So that it appeareth that hee that was conceiued is God that he might ad merit to the sufferings Act 20 28. Hence is he called Emanuel 2 That he was the Sonne of God 3 1 Because it was meetes as by the word all things were made so to be renued 2 the naturall sonne of God might make adopted 3 the beloued might bring into loue 4 the image of God might renue to Gods image 5 In the word life is said Ioh 1 4 to be 6 God the Father might set out his wonderfull loue to man in giuing his sonne Obiect The second person hath the whole diuine essence therefore the whole diuine essence was incarnate Aun Hee was incarnate according to person not essence Now followeth what it is to be conceiued Conceiued is of conception Conception is a worke in the mother whereby the young shee is with beginneth to be This if wee speake properly is for the first beginning but heere it signifieth besides fashioning and forming So is it Math 1 20. For the holy Ghost did frame him in the wombe as well as worke his conception Conceiued then he is saide to be when hee began to be man In this conception we may consider the parties properties The first part is fashioning and framing the humane nature This hath body soule The holy Ghost made the body of Christ of the sanctified substance of the virgine whereby it was free from sinne This body 1 was true 2 Had infirmities which came not of sinne The soule was made of nothing in the wombe of the virgin and person of the word The second part is assumption vvhereby the Sonne vouchsafed to take to him the manhood and not angely The third is personall vnion Vnion is whereby diuers things are gathered into one Personall when but one person or being is made For better vnderstanding know that vnion is 1 of persons in nature as the Trinitie in the diuine Essence 2 of natures in one person as in Christ 3 of persons and natures in will and affection as diuers men The middlemost is heere meant Whereby the vvord taketh the humaine nature into vnity of person From this vnion ariseth a kinde of speech which they call communication of properties when that which belongeth to one nature is said of the other or of the whole person The properties of this conception are in this and no other First at the same instant was ioyned to the vvord a reasonable soule and organicall body The soule in other conceptions commeth after the conception It is most probable that Christes body at the first in the body was organicall and not Embrye though it might in time increase 1 For the Word was being to mans flesh Mans flesh is not where there is not a reasonable soule a reasonable is not where there is not a formed body 2 He was
looketh on the low degree of his handmaid 4 That the promise made touching the seede of Dauid is performed 5 That as Christ was borne of the virgin so he should be fashioned in me 6 That I contemne all worldly pompe since my Sauiour was borne so meanely Thus farre of the occasion or entrance into the estates now followeth the distinction This is eyther of abasement aduauncement Marke the order first is the abasement 1 Pet. 1 11 Luk 24 26. So is it with the members This estate of abasement is whereby Christ is brought very low euen in the eyes of the world And is set downe in this creede summarily in branches Summarily in this Suffered vnder Pontius Pylat The witnesses of scripture for this whole are Act 4 27. 1 Tim 6 13. In parts are and first for suffering This was fore-told 1 Pet. 1 11. Prophecied Esa 53 the whole chapter Fulfilled as may appeare in the story of the Gospell Was meete it should be so Math 16 21 Mar. 8 31. Mar 9 12 Luk 24 26. So saith Peter 3 18 Act 17 3. Yea it is very behoouefull so Heb. 2 18. So as indeede all should take knowledge of Act. 26 23. And for Vnder Pontius Pylat reade Psal 2. The people of the Iewes requested it might be so We may see it applied and fulfilled Yea prophane stories are not mute in this The meaning will appeare by knowing the branches the first the thing suffered the other the time vnder Pontius Pylat For the better vnderstanding of suffered 4 points are to be opened The first who suffered that is the sonne of God not the Father not Simon of Cyrene c. Quest How could the Sonne suffer being God Aun According to his manhood that onely suffereth The second is what it is to suffer To suffer in this place is to haue feeling and that not of things pleasing to nature but displeasing So is Christ saide to suffer and to be as a man of sorrowes The things he suffered are many Math. 16 21. Mar. 8 31. And these are such as from his conception till his rising though such especially meant as were in Pilats times These are as wearinesse hunger thirst but especially shame greefe feare tentations Quest Did Christ doe nothing Aun Yes he performed the whole law of God and that to teach vs that it ought to be performed 2 To adde his merit 3 That it might be imputed vnto vs. 4 That we might haue a perfect patterne to follow Quest Why are not his doings mentioned heere Aun For shortnes sake and for that they are implied The third thing is for whom he suffered They are not the deuils not euery particular of mankind but for the elect The fourth is wherfore he suffered That was to bring vs into the fauour of God Thus far the first branch the latter followeth Vnder Pontius Pilat They were wont to note their time by their officers as Consuls c so is it heere Luk. 3.1 This officer is noted by his two names proper of the place of his birth Proper name is Pilate Pylat was Lieuetenant vnder Tiberius ouer Iudaea and succeeded Valerius Cratus some eight yeres before Christ died on the crosse He is called Pontius of an Iland called Pontia lying neere Italy where he was borne Quest Did Christ suffer but in his time Aunswer Yes but then was the greatest euen death it selfe We professe to disavow in this Creede all false doctrine touching Christes sufferings 2 That for reconciliation to God wee trust onely to Christes sufferings 3 That yet we looke for imputation of righteousnes by Christes obedience to the Law 4 That seeing Christ suffered for me when I am called thereto I must suffer for him And not thinke my selfe lesse in the fauour of God for sufferings 5 To runne to Christ for comfort Heb. 2 18. 6 If I suffer with Christ I shall raigne with him 7 That sithence there is mention made euen of the time I should not neglect the things which seeme smaller being set downe in scriptures Now follow the sufferings in particular Quest Is his crucifying the first Aun No such a short summe as this Creede is cannot reckon vp all Quest Why are these named Aun For that they are most notorious and odious especially that one who should be a Sauiour should suffer so base things as these The first is Crucified First consider the grounds of scripture 1 This was prefigured Num 21 8 expounded to that end by Christ Ioh. 3 14. 2 This was prefigured by the laying of the sacrifices vppon the wood 3 Presignified by Christ Ioh 12 32 33. 4 And is said to be needfull Ioh. 3 14 15. 5 Fore-told immediatly before it should be Math 26 2. 6 Desired of the people Math. 27 22 23. 7 So ordered by Pylat Math 27 26. 8 He was led by the people to that end Math. 27 31. 9 He was crucified Math 27 35. as Peter telleth them Act. 2 23. 10 He was sought for after he was crucified Math. 28 5. 11 The Apostles so preached 1 Cor 1 23. 12 See Paules estimation heereof 1 Cor. 2 2. Gal. 6 14. 13 The Iewes to this day call Christ Talvi The meaning will appeare by the word and signification The word Crucified that is fastened to the crosse The crosse was a kind of punishment which the Iewes learned of the Romanes for to execute traitours against the Prince The Iewish common punishmentes were beheadding strangling stoning burning This the Iewes desired that Christ might suffer to flatter with Pilate and the Romanes to beare the world in hand they counted him a troubler of the state The forme of this crosse was like a great Romane T saue in the middest was a litle foote place wherto the feete standing were nayled Fastened betokeneth that his handes were tied or nayled and so his feete there to continue till he died as such as are hanged aliue in chaines For that was their order The signification implieth that Christ suffered this punishment with the appurtenances Wherof looke Deut. 21 23 Gal 3.13 A partie thus hanged was accursed Quest What is meant by accursed Aun By accursed is properly meant that a partie is vnder the anger and wrath of God 2 That all thinges proceeding from this wrath of God may fall vpon such a partie Looke Deut. 28. Leuit. 26. 3 That these may fall presently and continue perpetually Quest How was Christ made a curse An God the Father imputing it to him himselfe taking it vpon him Quest If Christ were accursed why did he not so continue Aun His merites were such as the curse could find no continuance vpon him Besides his godhead ouercame it As a paile full of water may quench a litle fire but a great fire wil get the mastery of it And the thinges which would haue held other men Sampson ouercame so the curse that would haue ouercom vs. Christ ouercame This crucifying or being crucified was so accursed as that 1
the word attribute was in the beginning The Greeke word which is translated Word signifieth either reason or speech Tertullian in this place doth translate it reason But we will not innouate any thing The English translation hath it word it had beene better speech but that vse hath so preuailed For a word is but one speech doth consist of many which respect is agreeable to Christ All doe agree that by the vvord is meant Christ namely he of whom all we and the new testament doe so clearely preach but all doe not agree in the same motion or reason of it We omit nice and crabbed questions onely we wil endeuour to doe good This word may be taken 1 passiuely touching whom the word is 2 Actiuely who is the word and the speaker I suppose that both wayes it may rightly be vnderstood in this place For the whole speech of the scriptures is concerning Christ Iohn 1 45. Luk 24 25 27 ver Actiuely by a metaphor who hath disclosed the counsell of God the Father touching our saluation Iohn 1 18. Heb 1 1 Iohn 4 25. Math. 17 5. I am not ignorant what the Fathers say concerning speech vttered by mouth and conceaued in the mind These things which are spoken of Christ are to be vnderstood all others excluded Vse Seeing that all speech in the scripture is touching Christ let vs seeke him in our reading and hearing 2 And seeing he speaketh of the counsell of God let vs heare him 3 It is a great matter to beare the name of a Preacher deliuering this word Obserue the excellencie of the word Hitherto hath beene the subiect now followeth the attribute was in the beginning Beginning heere is meant in regard of time when things began to be wherefore in the 1 of Iohn 1 Chap 1 ver it is said from the beginning Que. Began he therefore then to be as some heretiques thought Aun No for the affirming of the present doth not denie the time past but Iohn would haue it thus vnderstood when things began then this word appeared as 1 Gen. and the 3. Gen 15 after the fall not when he was first brought forth into the world The word is from eternity but as soone as time is he appeareth That wee might alwayes set before our eyes the vvord And seeke him Neither iudge of things euer according to outward appearance Was that is subsisted in the preterperfect tense declaring his eternitie hee is God from himselfe a person from the Father by an vnvtterable manner of begetting Math. 3 17. Luk 3 22. And this word was declareth him to haue beene God before all worlds Euery eternall thing is God The heathen heretiques are condemned and all the Iewes which denie the eternitie of Christ 2 Learne also the certaintie of the saluation of the elect which is grounded vpon the eternall word 3 Also that our happines shall with him endure for euer And the word was with God this is the second proposition for the personalitie that we may so speake of the word Wherein are to be considered the particle and and the sentence The particle and declareth that it is not sufficient to beleeue the vvord to be God but also a distinct person The sentence will be cleare after these words are opened with God God is taken essentially often for the whole Trinitie personally for the father as in this place so also Iohn 17 3. With whom to be sheweth that the father and the sonne haue each their being Now this cannot be but in equall distinct persons The Father therefore is one the Sonne is another see the 3 of Math 16 17. Math 28 19. This distinction is onely by an incommunicable propertie the father begetteth the sonne is begotten In these things let vs be wise according to the scriptures in our iudgement speeches Equality is by which the vvord is in essence diuine attributes and works equall But it may be obiected the Father is greater then the Sonne Aun In regard of humaine nature not otherwise Vse Let vs remember that God is so to be worshipped as the misterie of the Trinity requireth otherwise wee shall not worship him 2 That there is the same nature will c. of the vvord with the Father So as being perswaded of the good pleasure of Christ concerning our saluation we cannot doubt of the Fathers 3 Hence an aunswer may be returned to such as demaund what was before the world The third proposition and that word was God Word as before also the verbe was God in this place is not put personally but essentially as it is vsed vpon euery of the three persons otherwise the same should be affirmed of the same the word is the word Expresly therefore the word is called God neither is it so called onely but also is so indeede Many testimonies may be heere heaped vp Vse 1 Though the word be God yet is there but one God Que. How can it be that 3 should be called God and there be onely one Aun Very well by reason of the indiuisiblenes of essence It is also a most profound misterie where-into we are not to diue 2 The cauill of Arrius is excluded calling Christ a made God He was God from himselfe before all times 3 The word of Christ and concerning Christ is diuine Heere-vnto we are most diligently to attend 4 Euen to the word seeing he is God prayers are due otherwise then the Papists falsely say we doe denie Thus hath beene the proposition in the deitie and person of the word the repetition followeth in the 2 verse Verse 2 1 Whence let vs vnderstand that in teaching place is to be giuen to repetitions 2 And that the article of that doctrine is not learned altogether and at once 3 And these words in the beginning are to be repeated by a certaine property of speech called Apo koinou Hitherto hath beene the setting downe of the doctrine the confirmation of the diuine essence of the word followeth And it is from effects verse 3 4 5. testimonie in the rest The effects are all things existing which seeing they had their first being from God and now are said to haue beene by the Word they proue the Word to be God That the Word created all things the Euangelist sheweth by a distribution For all things that are are either voyd of life liuing creatures endued with a reasonable soule these the Word made therefore all things The 3 verse serueth to proue the first part of the minor proposition the fourth and fift doe serue for the second and third The 3 ver is enlarged by a Pleonasmus as Iohn 1 20. Psal 40 10 11. Esa 38 1. And it hath two propositions The first all things were made by it The second and without it was made nothing that was made In the first there are contained three things The Author implied in the word it 2 The things that were made all things 3 The manner of making by it It that is
is said he dwelt the meaning is hee dooth not so now in person Among vs is not onely in our nature but in our presence our who are Apostles of Ierusalem of Iudea Now he so conuersed as Acts 10.38 1 Make this vse then First to follow his humilitie Phillip 2 5. 2 In our conuersing to take occasion of dooing all the good we can 3 Know that as Christ dwelling among thē they not profiting their sinne was the greater so will it be with vs or any amongst whom Christ any way or while dwelleth The third speech followeth And we saw c. wherein is set downe what is said of Christ and how it is confimed It is said of him that he had glory as of the onely begotten of the Father It is confirmed in that he saith we saw it That which is said of Christ hath the bare thing or the measure the bare thing is glory the measure in the rest Glory to speake properly doth signifie naturall brightnesse as the glory of the sunne c. Now for that the greater the brightnesse is the more is the excellencie of the thing whence it commeth therefore glory doth signfie bewrayed excellencie heere bewraied diuine excellencie which Christ had 17 Iohn 5 so as that Iohns meaning is we saw him to be God easily perceiued it The measure is of an onely sonne of a Father Father doth heere signifie God the Father of distinction of person betweene the Father and the onely begotten Onely begotten who is to haue all that which the Father hath Christ is sometimes called the onely begotten sonne of GOD in respect of the diuine nature which of all Gods sonnes he onely hath Others are sonnes by adoption fauour Sometimes first borne in respect of the humane nature wherein he excelleth all other Ob. But how doth this will some say increase the glorie Solu The Fathers glory is infinite the Sonnes is equall therefore it is very great Besides this glory is increased by the particle as which signifieth truly not onely likenesse so else where It appeareth from hence 1 That the VVord is GOD 2 That he is a person distinct from the Father 3 That hee is equall to the Father Now followeth how it is confirmed we saw that is often and wistly looked vpon VVee who conuersed with him to whom God gaue eyes to see All did not perceiue this Que. How could they perceiue it Aun By his wonderfull works See 1 that it is not sufficient to be in meanes vnlesse God open the hart 2 The chyldren of God by meanes labour for strength of fayth The fourth last speech is that Christ was full of grace and truth VVherein is the thing measure The thing grace truth Grace the holy Spirit without measure in himselfe wherof hee giueth to his whereby they profit to saluation by meanes Truth presence of good things not as by Moses in shadowes and shewes So as that we should seeke to Christ for both these Thus farre the summe and briefe of the storie of the Gospell Now followeth the setting downe at large in the speciall branches thereof All is of Christ Christ is set out in his harbinger or forerunner Iohn Or in his owne personall presence The things of Iohn or Christ are neyther summarilie 〈◊〉 part set together but intermedled and mingled the 〈◊〉 with the other First mention is made of Iohn 1 for that hee was prophecied to come before Christ 2 For that he was before Christ in time in the flesh 3 Being to be witnesse to Christ it was meete his person should be knowen that the sufficientnesse of his witnesse might appeare 4 The birth of Christ being to be of a Virgin might somewhat be made more probable when it should be knowen that two old folkes whereof one was barren should haue a child Luke 1 chap. 5 verse The first thing deliuered of Iohn is his conception 1 Luke from the beginning of the 5 verse to the later end of the 25. In all which are three things 1. Somewhat before the conception to the 24 verse 2. The conception it selfe verse 24 3. Somewhat immediatly after verse 25. That which is before the conception is the making knowen his Parents by whom he was conceiued His parents are made knowen ioyntly seuerally Ioyntly by their time their godlynesse not hauing of children Seuerally the husband and first from his kind of life generally that he was a Priest 2 particularly of the course of Abia 3 by his name 4 that he was married 5 that to him this conception was foretold The Wife 1 by her stocke that she was of the daughters of Aaron 2 by her name she was called Elizabet The time was In the daies of Herod then King of Iudea Where we may consider how the time is called and how it is further made knowen It is called in the Greeke daies by an vsuall manner of speaking in the scriptures belonging to the Hebrew tongue for that a day was the first difference of time 1 To teach vs that time and things in time are but momentary and but for a day 2 That good Gouernours raignes are but in daies so as that in them we must not be secure 3 That Tyrants shall no continue for euer that we should not be discouraged Question But what speciall time was this in Answer About the 31 or 32 of Herods raigne when he grew to be most outragious murdering Salomes husband and sonne the 40 gentlemen and their teachers yea euen his owne sonnes Aristobulus Alexander and a little after the Sanhedrim and infants of Bethlehem Question why is this time thus noted 1 Answer to teach vs first that though tyrants rage neuer so much God will haue his Church and number 2 That the godly will not giue ouer their profession for feare of Tyrants but in corrupted and corrupting tymes wil be the same 3 That God in such disordered times taketh knowledge of such as truly feare him so as that they should not be discouraged by any aduersaries This time is further set out 1 by the person in it and by his calling The person is named Herod his calling King and that of Iudea There were three Herods mentioned in scripture One in the Acts 12 Herod Agrippa I take it the graund child to this Another who cut of Iohn the Baptistes head called Herod Antipas The third this the sonne of Antipater by his fathers and by his owne meanes called the great for his victories buildings of the Temple Sebaste Amphitheatrum c. He is noted to be King to put a difference betweene him and other gouenours before him for his father Antipater was but deputed by Caesar The Assamonaei had not this title of King Now this man the Senatours of Rome made King Iudea is opposed I take it to the territories of Samaria and was the place of the visible Church Marke what greate places in the world wicked men like Herod may mount vnto 1 so as
hath the Spirit and fulnesse 1 Of himselfe we haue that which we haue from him 2 He hath it without measure we haue our allowance 3 He meriteth so cannot we The things to be belieued which we professe are 1 That Iesus is the Christ 2 That in him is all fulnesse of the holy Ghost 3 He onely is the sufficient teacher and preacheth with power 4 All fauour to be had and kept with God is by him 5 Hee will procure all things for his Churches good 6 We must haue the annointment 1 Iohn 2 27. Whereby we are to teach our selues and others To offer vp our selues a liuing reasonable acceptable sacrifice to God To keepe vnder all our rebellious affections and motions For we are said to be a royall priesthood Hetherto haue beene the simple names in nature first the relatiue or to be vnderstood with reference remaine his onely sonne our Lord. And heere the order is not amisse in relation to consider him first toward GOD afterward the creatures And indeede first becommeth God our Father before we can so much as acknowledge him a Lord. The former of these is his onely sonne His that is of God the Father as before The grounds of scripture are 1 The witnesse of God the Father Psalm 2 7 expounded by Paule Acts 13 33. Heb 1 5. 2 The witnesse of Iesus Iohn 10 36. For which the Iewes blamed him Iohn 10 33. 3 Euen the deuill confesseth thus much Math 8 29. 4 It is the very sum of the Gospell Rom 1 3 9. 2 Cor 1 19 Gala 1 16. 5 The end of the ministery Ephe 4 13. 6 Iohn witnesseth this Iohn 1 34. 7 Who doth not thus belieue is damned Ioh 3.36 8 Who doth beleeue hath euerlasting life Ioh 3 36. 9 Christ himselfe dooth propound it particularly to be belieued Iohn 9 35. 10 The Eunuch belieuing this is baptised Acts 8 37. 11 For faith in this Peter is so highly cōmeuded Mat 16 16. The meaning of this branch will appeare if 1 Wee consider that it is to be ioyned with Iesus Christ Rom 1 3. Math 16 16 2 Cor 1 19. For wee must belieue in Iesus the Christ the sonne of GOD. 2 If we consider the contents which are 1 That he is the Sonne of God 2 Onely begotten A Sonne is by nature So is this fauour This branch that he is a sonne implieth two things 1 That he is God 2 That he is a distinct person That Christ is God many things may shew 1 He is so called Ioh 1 5 20 Iohn 20 28 yea the verie name of Iehoua is ascribed to him Iere 23 6 as appeareth 1 Cor 1 30 1 Cor 10 9. 2 The properties belonging to God are his Eternitie Esay 9 6. Omnipresence Math 18 20 and 28 20. Omniscience Omnipotence Philip 3 21. 3 Workes Creation Colo 1 16 17 Heb 1 2. Forgiuenesse of sinnes Working of miracles Sending the Holy Ghost Beeing free from sin c. Looke Rom 1 3. 4 Adoration proper to God It may be obiected that Christ is a creature because he is called first begotten of creatures Colo 1 19. Aun He is before all creatures that is the meaning to whom right ouer them doth belong And whereas Gala 4 4 it is saide hee was made of a woman it is meant according to his flesh So are many places to be vnderstood Neither is it true onely that Christ is God but it is requisite that so he should be 1 Else he could not saue Esay 43 11. 2 Vnlesse he were infinite he could not beare the infinite wrath of God 3 It increaseth his merits Otherwise he could haue but deserued for himselfe 4 The scriptures did so foretell 5 It was the best way to set out the loue of God Thus for that Christ is God now foloweth that hee is a distinct person from the Father as may appeare Math 3 16 17 Math 28 19 1 Iohn 5 7. It followeth onely begotten Iohn 1 14 and Iohn 3 18 1 Iohn 4 9. Somewheres he is called first begotten Aun Looke a little before He is onely begotten in respect of the Father diuine nature he is first begotten is respect of his mother and humane nature This onely begotten implieth begotten alone He is begotten of the Father Psal 2 7 Heb 1 5. Obiect God is not begotten Christ is God Therfore not begotten Aun God is taken essentially personally The person GOD the Father begetteth the person the Sonne God So is Christ God of himselfe Sonne of the Father as Gregory of Valence Bellarmin confesse that Caluin truly thinketh Quest How is this Sonne begotten Aun I cannot tell and I would wish you not to seeke adore this misterie He hath the whole essence communicated to him Que. When was he begotten An. Before all worlds He is alone Obiect God hath other sonnes Aun By fauour not nature This name implieth partaking all the essence the whole loue and counsell of God Therefore is he said to be in the Fathers bosome Ioh. 1 18. Hitherto the meaning the things professed remaine 1 That Christ in whom I beleeue is true God otherwise then the Iewes who iudge him a man 2 That Christ is a distinct person from the Father 3 That God the Father loueth mee wonderfull well Ioh 3 16. 4 That vnlesse I beleeue in him I shall be damned 5 If I beleeue I shall be safe Ioh 3 36. 6 That God giuing his Sonne will giue all things with him Rom 8 32 7 That all the good I haue is by meanes of the Sonne of God The latter remaineth our Lord. For the which are grounds of scripture 1 Psal 110 1 interpreted and applied by Christ Math 22 43 44 45. 2 In this name doth Daniel pray 9 17. 3 Thus hath God ordained Act 2 36 4 So doe the Apostles euery where write 2 Cor 4 5 5 To this end did God Phil 2 9 10 11 6 In so much as Paule highly preferreth this Phil 3 8 and denounceth an horrible curse to the contrary 1 Cor. 16 22. 7 In particular did apply this to themselues Dauid Psal 110 1. Mary Ioh 20 13 Thomas Ioh 20 28 Paul Philip 3 8. The meaning we shall best vnderstand if we remember that 1 This must be ioyned with that which goeth before and followeth In so much as Christ after an especiall manner is called the Lord. 2 Consider the words in which the relation is our Lord Lord and our Lord in scripture is taken 3 wayes 1 Essentially so is it with Iehouah As in the translation of the old Testament 2 Ciuilly for a name of reuerence As Act 16 30 Lords or sirs And so it aunswereth to Adonai 3 Possessiuely an owner and so it aunswereth to Baal So doth Sara call Abraham Lord and seruants their maisters Euery of these are true in Christ Yet I thinke the last is chiefely meant as he being the owner of vs all Now Christ is so Lord as the onely 1 Cor 8 6 Eph 4 5. In
at the instant a person therefore perfect 3 It was not meete that the Author of all perfection should be vnperfect Secondly the humaine nature did not subsist or had no being out of the Word Thirdly the vnion of these two after conception is vnseparable Fourthly in this vnion there is no confusion or mixture of natures properties or actions Now followeth wherefore it was necessary that this conception should be 1 That the fall of man might be repaired by man 2 That our Sauiour might die and fulfill the law 3 That he might be our brother Heb 2 11. 4 That he might be mercifull Heb 2 17 18. 5 That his pure conception might excuse our impure Quest It may be demaunded when hee was conceaued Aun Immediatly vpon Maries speech Behold the handmaide of the Lord. This was the 25 of March one yeere sooner then our Church of England so as for 1601 ended is 1602. One might meruaile why this day was not called the feast of the conception of Christ but annunciation of Marie The day when this conception was was as some think wednesday Now followeth by whom Of the holy Ghost Holy Ghost the third person in Trinity The word of in Greeke E K signifieth effectiuely or materially Heere it signifieth effectiuely Well saith Damascene The holy Ghost begetteth not spermatically but operatiuely and Iustin Martyr Not by companie but power Obiect If Christ were conceiued of the holy Ghost then is the holy Ghost his father Aun The Father giueth matter so did not the holy Ghost Christ according to his manhood had no Father according to his godhead had no mother Thus farre the meaning 1 Wee professe heereby to disavowe all fond opinions touching the incarnation of Christ of Marcion Apollinaris Nestorius Eutyches Anabaptists 2 We professe that Christ is without sinne 3 That wee neede not be ashamed of our conception since Christ vouchsafed to be conceiued 4 That women should sweeten their paines of conceiuing and bearing in meditating of Christes conception 5 That Christes pure conception is to excuse my impure 6 That weakenesses naturall without sinne are no disgrace since Christ had them 7 That wee should come boldly to the throne of grace Heb 4 15 16. Looke Heb 2 14. 8 That as Christ tooke my nature I ought to labour to partake the diuine nature in the qualities and holines thereof 2 Pet 1 4. Thus farre the conception the birth followeth Borne of the virgin Mary First consider the grounds of this article 1 Gen. 3 15. Obiect But it may be said there is mentioned a woman this place speaketh of a virgin Aun Woman is a name of sexe opposite to male not to virgin So in the law woman compriseth maide or virgin It is S. Augustine saith the property of the Hebrew tongue to vse Woman for female Paul to the Gal. 4 4. so vseth the word woman Made of a Woman 2 A second place is Esa 7. Avirgin shall conceiue Some Iewes take exception say it is meant of a young woman The Hebrew is Gnalma that signifieth one kept secret and vntouched of man It is obserued that it is but thrice in scriptures ioyned with He notificatiue as Gen. 24. Exod. 2 and Esa 7 14. Now as in the former it signifieth a virgine why should it not heere Well haue the translators said the virgin as of one speciall Therefore the 72 Interpreters haue translated it a virgin Againe God heere shewing a strange signe would neuer tell of a young woman to haue a child that were no newes Besides Luk 1 27 is manifest and Math 1 23. Wierus reporteth a strange story out of Sudas if it be true The Fathers would shew it by likelyhoods from other things as of Aarons rod budding Adams being formed of earth Adrichomius telleth a strange thing if it be true of flowers at the fountaine of Elisaeus hee saith they are called Hiericho roses which shoote out on the day of the natiuity of Christ and shut againe in token of the birth of the virgin One may beleeue this that will The meaning will appeare by the words where we may consider the thing mentioned and the person The thing is borne person virgin Mary Borne sheweth that after conception and perfection in due time he was brought out into the world For the better knowing whereof confider where when how Christ was borne He was borne at Bethlehem a small village laid in a manger When In the fulnesse of time Gal 4 4 According to the prophesies of Daniel From the creation of the world the 3967. Of Augustus raigne 45. After her conception nyne moneths as Vsuardus and Adrichomius think or as S. August nyne moneths and sixe dayes Some say he was borne on a Friday when the first man was borne And that at midnight These are vncerteine The manner how as other children the Virgins wornbe opening For he tooke vpon him all our weakenesses The virgin was purified Christ was presented as first opening the wombe Luk 2 22. Tertullian saith who openeth the wombe as he who openeth it when it was shut Origen The mothers wombe was opened when she was deliuered The person followeth by note and first that she is a Virgin Virgin is of virginitie Virginitie is vntainted chastitie in single life such had Mary She was a virgin before her deliuery in her deliuery and after Obiect But one may say vntill is vsed Math. 1 25 as if afterward Ioseph knew her Aun Vntill doth not exclude for afterward as when Christ saith I am with you to the end of the world And Paul He shall raigne till he hath put downe all enemies There is no deniall in either place for afterward Obiect Againe it may be obiected that Christ hath brothers as Math 12 47. Aun Some thinke they were Iosephs children by a former wife I iudge rather that they were Christes kindred by the mothers side Though Mary was and continued a virgin yet she was no vowed virgin Shee was so a virgin as affianced why was that will some body say Aun I thinke with purpose to haue maried till God disposed otherwise then God turned it to speciall vse 1 That Ioseph being of the line of Dauid of which Mary was it might appeare by his genealogie that Christ came of the line of Dauid For trybes did not marry out of their trybes saue the Leuiticall onely 2 That Mary might be kept from danger of the Law 3 That she might haue an helpe and succour 4 Some thinke it was but vnwarrantably to beguile the deuill that he should not know that Christ was borne of a virgin 5 To try the Iewes faith whether they would beleeue aright seeing there was thoughts as though Ioseph had beene his father Her proper name is Mary the same that Miriam The things we professe heereby are 1 That wee disavow any teaching that denieth the virginity of Mary 2 That I am willing to beare any slaunders of the Iewes in this behalfe 3 That God
6 20. Heauen is taken as before in the article Maker of heauen and earth Heere it signifieth the third or happy heauen otherwise by Paule called Paradise The scripture by this article teacheth vs 1 To ouerturne vbiquitie transubstantiation consubstantiation 2 To be perswaded that God will neuer leaue his Church vnfurnished of necessary gifts 3 That all enemies are ouercommen Ob They rage yet An For exercise not to ouercome the godly 4 To be perswaded that beeing once redeemed we shal alwaies so continue 5 If we want comfort to stay our selues vpon Christ ascending to send the Comforter 6 That we must be perswaded we shall one day in bodies be in heauen Iohn 14 2. Gods childrens soules after death were in heauen Christes body except Elias c was the first Ob It seemed that before Christ ascended heauen was not opened to the children of God Heb 9 8. An The doctrine before was not so cleerely opened as afterward not otherwise The third degree is and sitteth at the right hand of God the father Almighty For which are scriptures 1 Prophecying it Psalm 110 which Christ sheweth to be meant of the Christ Math 22 44. And Christ verifieth of and applieth to himselfe Math 26 64. The which likewise Peter doth Acts 2 34 for his sermon is of Christ And Heb 1 13. 2 Telling the actuall fulfilling of it Mark 16 19. Insomuch as Stephen saw him there Acts 7 56 and to the Heb 1 3 it is set downe as a thing noted peculiarly in Christ and belonging to him euen aboue Angels Insomuch likewise as by this the excellent greatnesse of the power of God is declared Ephe 1 20 Acts 2 33. Great comfort commeth to Gods Church and children heereby Rom 8 34. As likewise great vse for instruction 1. To teach vs the abolishing of the Iewish seruice Heb 8 1. 2 Continuance in the fauour of God for Gods people Heb 10 12. 3 An helpe to mortifie sin Heb 12 2. 4 As also to helpe forward quickening to all duties of godlinesse 5 Besides the excellencie of Christ aboue all creatures Pet 1 3 22. The meaning will best appeare by the wordes seuerally ioyntly The words seuerally note thing sitting place at the right hand c. Sitting to speake properly carying a dignitie with it aboue standing signifieth a knowne position of the body Yet heere I take it is not properly and strictly so to be vnderstood For Rom 8 34 he is said to be at the right hand so 1 Pet 3 22. And Stephen saw him standing Acts 7 55 56. So as I take it sitting is put for beeing present there abiding Now this is not alone for first it is with continuaunce Acts 3 22 Heb 10 12 so as well is it in the article sitting not that he is tyed or violently held there but that he pleaseth there in manhood to continue Ob Hee appeared to Saule by the way or in the way Acts 9 5. An It doth not hinder but that hee was in heauen still for Stephen saw him there Acts 7 55. Secondly with dooing somewhat For he is not in heauen idle but 1 maketh intercession Rom 8 34 Heb 10 12. Intercession is making intreatie in his Churches behalfe not by prostrating his body but 1 For that he appeareth in heauen with mans nature his owne deserts for the Church Heb 9 24. 2 The blood of his sprinkling abiding for euer efficacious Heb 12 24. 3 For that Christ willeth that his satisfaction should be imputed to all whom the Father hath giuen vnto him 4 And Christ causeth that his apply Christes merits to themselues Now Christ so maketh intercession as alone Ob The Spirit is said to make requests Rom 8 26. An Intercession noted in Christ is by satisfaction in humane nature So doth not the Spirit that onely stirreth vs vp to pray vnto God And that is Paules meaning Rom 8 26. Que. Maketh Christ intercession in one or both natures An. In his whole person Ob Then Christ beeing God should make intercession to God that is to himselfe Aun Christ maketh intercession to the person of God the Father not the essence in the Father the other persons are pleased 2 He gathereth and gouerneth the Church ruling by his Spirit his children keeping downe by his power the enemies The place is at the right hand of God the Father almightie What GOD the Father almighty meaneth and teacheth looke before Right hand is vsed in comparison Right and left hand are taken from bodily things so as a spirit hath not properly right hand or left Right hand arme eyes are said to be in GOD but not properly Vnderstand not right hand in God properly saith S. Basil least thou thinke there be in him a left also Skaion Such parts are said to be in God when thereby is noted to be in God the dooing of the things whereto those parts in men serue as arme for strength eye for knowledge Right hand among men is vsed diuersly Cyrus set those whom he loued best at his left hand next his heart Among the Numidians the middle place was honourable In Scripture and with vs the right and being at it noteth honour as of Salomon toward Bathsheba 1. King 2 19. The sonnes of Zebede so desired so is it Psal 45 9. So as this in Christ doth signifie partaking manifested glory looke Act 7 55. For as a Prince vnder the chaire of estate placing one at his right hand noteth the great glory wherein he would haue the partie appeare so is it heere Indeede the Godhead was alwayes glorious but it hid it selfe for a while heere then is the bewraying of it This must then be remembred to be after his ascension and not to the destroying of the humane nature Now God the Father almightie is named I take it to note the kind of glory as not worldly but heauenly as is of him who is Father and almightie and not to be looked for outwardly as of or in bodily things of this lower world The words ioyntly may easily be vnderstood as meaning that he who before was so base as to descend into hell is now in the greatest glory in heauen Que. According to which nature sitteth Christ at Gods right hand Aun According to both therefore is it said of Christ the person For although the Godhead were alwayes in infinite glory yet did it for a time after the incarnation as it were hide it selfe but not for euer but after the rising againe from dead did make it selfe knowne to be in glory euen in the humane nature According to the diuine nature he sitteth at Gods right hand as manifesting the humaine and lightening the humaine nature as it were with beames of the Godhead According to the humaine in as much as the humaine nature by habituall gifts as wisedome power maiestie is aboue all creatures so as Christ euen in the humaine nature is Lord of all creatures and is therein to
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
the vvord Heb. 1 10. Psal 102 26. Heb. 1 2. Yet not alone but with the Father and the holy Ghost The works of the Trinitie vnto any thing without Opera ad extra are vnseparable from any person wherefore the Iewes obserue that the name of God is of the plurall number Que. Why therefore doth the Euangelist so diligently set downe that which is now so common vulgar a thing in diuinitie Aun The misterie of the Trinitie was not so distinctly knowne Adde to this that the Iewes did acknowledge rather one God then three persons and truly least of all supposed they the sonne of Mary to haue been God Vse Seeing that the Word who also was made man and our Sauiour hath created all things let vs know that we hauing the Word haue titles and interest to the creatures according to the measure of the gift of God otherwise not so as we are first to seeke for him He doth also no lesse giue vnto vs then he did at the first create that if we haue any thing we are to render thanks vnto him The things made are all things which considered together they argue his power seuerally his wisedome mercie All things both the greatest and the smallest and those euils which are now called the euils of punishment Gen. 1. Mala paenae Psal 33 6. Wherefore seeing that no other cunning Artificer but euen the Word himselfe hath created the very least things let vs know that they are most worthy our consideration and let vs bestow some labour in meditating of them euen of Lyce and Pismeeres Quest But how doth God create the euils of punishment An. Surely they are very good most profitable All things are meant that Angels may not be excluded and inuisible spirits yea the whole world Wherfore those Philosophers erre which make the world to haue no beginning In this place notwithstanding I thinke all things are put Synecdochically for the creatures without life as the heauens the earth the meteores the elements and those things which are digged out of the earth Wherefore naturall Philosophie is very profitable which vnfoldeth the natures of these things The manner of making is implied in these words by it Heereof also 2 things are auerred What is the manner of their existence namely that they were made and how by it They exist when they are first brought forth into being Also they are sustained and vpholden Heb. 1 3. Moreouer they are administred and gouerned By it that is as I gesse he commaunding so in the 1 of Gen. For Gods saying is there commaunding Learne the power of Gods word when God himselfe willeth And let vs accuse our selues so incredulous to beleeue stiffe necked to obay the word of God Learne also to vse the word nature aright Hitherto hath been the first proposition the second followeth and without it was made nothing that was made And it seemeth to be a secret aunswer to an obiection which might thus be gathered Are euill things then made by him namely sinnes Aun No an euill thing was neuer made therefore it is not by the vvord Que. What is then the originall of sinne Aun The Creators forsaking of the creature and the abuse of free will in the creature Que. Is it not therefore God be it spoken without blasphemie the occasion of sinne Aun Nothing at all God is tied or bound to no creature he is most free Thus farre proceeded the first part of the distribution Verse 4 the second followeth touching things endued with life which are made by the word And it is set forth in these words In it was life By it is meant the vvord as was said before Was also as before that is subsisted from eternitie Onely we are to enquire concerning life and the particle in Life improperly so called which is a vigor wherby things continue in their proper condition is not to be vnderstood in this place because in that sence it was taken in the member going before But life properly so called is to be conceaued And it is naturall spirituall heauenly All these are within the vvord yet naturall life seemeth heere especially to be meant The particle in delareth that it is in the vvord as in a fountaine that it may be transfused into the Church Hitherto we are rather to vnderstand it of life transfused into the Church Notwithstanding these things are not spoken more of the Word then of the Father and the holy Ghost Looke the branch concerning things made We gather therefore 1 That the Word is the fountain of life Iohn 5 26 Acts 17 28 Colo 3 4. Iohn 14 6. Wherefore the name nature is wisely to be vsed 2 We are to giue thanks vnto the Word for life receiued what soeuer meanes haue been vsed 3 If what things the Word had in himselfe the same hee doth deriue into vs why should not we likewise do so vnto our bretheren 4 Seeing life is from him we are euen to frame our naturall life according to his will Now naturall life standeth in nourishing growing procreation and the senses 5 Neither can there be a better rule of gouerning life thē the Word Gala 2 20. The third member remaineth And the life was the light of men c. Verse 4 and 5. And heere are contained a proposition in the end of the fourth verse an explication in the fift Euery word seuerally of the propositiō is to be vnfolded Life is put for the fountaine or that which springeth frō hence Heere is meant the fountaine as immediatly before is set downe that which springeth from it In this place the person which is the fountaine is vnderstood which is life many other things So is Christ life Iohn 14 6 Colo 3 4 that the Word himselfe is heere to be meant Was as before he truly beeing life from himselfe For so the Sonne hath life in himselfe Ioh 5 26 to wit essentially and he is the Lord of life Acts 3 15. By his voyce those that were dead in sin are raised vp He so was that he alwaies is and remaineth Light is that which maketh manifest Ephe 5 13. And it is vncreated created Vncreated as God light of light Created which is taken properly improperly Properly whereof is handled in naturall Philosophy Improperly so it is in this place it is a metaphor or borowed word For euen as light maketh all things manifest so doth the Word it is wel translated in the latin Lux not lumen Now this light is an instrument and gift of perceiuing and it is naturall supernaturall Naturall which is intellectuall a gift giuen by GOD to man whereby he is able to vnderstand things Supernaturall is of grace glory The Word is light that is the fountaine of this manifold light yet notwithstanding this place is to be vnderstood of naturall light as it may appeare out of the 9. verse And it is the reasonable soule with the faculties instruments hereof
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