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
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
worke of themselues Obiect Paule sayth he begat the Corinthians 1 Cor 4 15 and traueled in birth of the Galathians 4 Galat 19 was Tymotheus and Tyrus his father Sol. Ministerially not that Paule or Apollos could doe any thing of themselues God gaue the increase 2 Obiect Christ sayth 3. Iohn 5 we must be borne of water and the holy ghost Solu Water there doth but expound the worke of the holy Ghost for as water softneth and cleanseth so must euery one be who is borne againe In the same is it sayd we must be baptised with the holy Ghost and fire that is the holy Ghost working like fire eating out drosse and enkindling burning loue of all good things 3 Obiect It is sayd Tytus 3 5. Ephe 5 26 that Baptisme regenerateth Solu It confirmeth to the due receiuer regeneration nothing els So then God alone only worketh effectually and yet vseth vnder meanes as that we must neither neglect meanes nor trust alone vnto them Question why are men in this kind sayd to be borne of God as though they were not so in nature likewise Answer for that this new birth is so excellent as that in comparison of the former it may seeme to be the only Question whether is faith before regeneration for heere it is placed before it Answer faith is in a party before he can know that himselfe is regenerated One may be regenerat before he hath fayth as infants Thus much for the meaning the vse followeth 1 Seeing none receiue the Word and so are not the childred of God but such as are begotten of God it is our duty to indeauour after this new begetting and for that none beget themselues it will be the safest to examin whether we be begotten yea or no. That shall we find by these notes 1 Grace imitateth nature which first maketh vital then others parts The vital part of a Christian is Christ which when it is formed in vs sheweth our new begetting Galath 4 19 1 Iohn 5 12 he therfore that hath not knowledge of him faith in him c. may suspect himselfe 2 The party begotten a new vseth all thinges of outward life by direction of Gods word to the glory of God 3 He sinneth not 1 Iohn 3 9 that is before he sinnneth he purposeth not so to doe after he hath sinned he will not continue therein 4 He is willing to helpe others to be regenerate 5 He groweth by nourishment of the Word exercises actiue passiue 6 Motion bewrayeth life spirituall motion is of the heart in prayer 7 Sence of heauenly things with ability to put difference betweene them to take liking of them and affect them 8 Hatred of him because it is sin in our selues euen the secretest 9 Loue of the bretheren Secondly marke that this heere is begetting we are not perfected nor shal be heere only we must labor thereto and neuer giue ouer though we come short Thus much for this eight saying touching the Word and his God-head now followeth his man-hood in the fourteenth verse wherein we may consider the ioyning of it to the former and as it is in it selfe It is ioyned to the former by this particle and which sheweth that this truth heere mentioned is as necessary as the former In it selfe it containeth 4 speeches 1 The first the Word was made flesh 2 The second the Word dwelt among vs. 3 The third we sawe the glory thereof as the glory of the only begotten of the father 4 The fourth he was full of grace and truth For the first let vs consider the meaning the reason the vse The meaning will arise from the words and phrase well vnderstood The Word is God as before contrary to Arrius and other heretiques who take Christ but for a bare man Was that is so was as now is and for euer shall continue Obiect It may be obiected that he died and so the vnion may seeme to be dissolued Solu No for though the soule and body were parted for a time yet neither was seuered from the God-head So he was made as not changed the God-head was not turned into the Man-hood As not beeing one mixed of the Manhood and Godhead together as when bread is made of water meale But by assuming or taking the Manhood to God So as that Nestorius deuiding the persons and Eutiches confounding the natures doe erre Obiect But it may be doubted whether there should not thus be two persons Solu No but one for the Manhood hath no beeing nor neuer had of or in it selfe but in the Word Flesh doth heere signifie man as all flesh that is mankind is grasse Now man is body and soule Body sensible naturall this Christ had not heauenlie imaginary phantasticall Soule likewise Christ had when he said My soule is heauie to the death Neyther doth he saue that which hee doth not take So as that Apollinaris erreth who saith the God-head was in stead of a soule By this that Christ had a soule it appeareth that hee had two wills not contrary one of the God-head the other of the Manhood Otherwise then the Monothelites erroniously teach Ob. But it may be said whence had Christ this flesh Sol. His body he had of the substance of the Virgin his soule was created of nothing in the wombe of the virgin Ob. The virgin was conceiued in sin how then could Christ his body be free there-from Solu The holy Ghost who wrought the conception of Christ did clense that part of the virgin from all sin Que. When was he thus made flesh Aun Immediatly when the virgin had consented to the message of the Angell and said Be it vnto mee according to thy word Que. How could the body be ioyned to God Aun By the soule This is the meaning The reason why this was doone in time is for that it was ordained before all time Que. Why did God ordaine this meanes Aun Not for that hee could not haue appointed some other but for that this seemed best to him for to manifest his mercie and iustice by his mercy in giuing his Sonne his iustice in not sparing him his iustice that man offending should satisfie in dooing and suffering his mercy in procuring that God should enable the Man-hood so to do and suffer 1 The vse is manifold First to teach vs the loue of God and care for our saluation for hee giuing such a notable meanes how can we doubt 2 Consider our honour and prerogatiue to be as it were the brothers of Christ Heb 2 11. 3 Learne how to approch to God by the man Christ 4 Know that Christ can haue compassion of vs hauing had experience of our infirmities Heb 2 17 18. The second speech followeth Wherein we may consider the meaning the vse For the meaning know first that the Word made flesh must be repeated Dwelling doth signifie as in a Tent or boothe whereby the sicklenesse and vncertaintie of our life is implied and where as it
and those holy signes which he ordained so despighted So the reproch done to Princes pictures armes Letters Embassadours redoundeth to the Prince Wee our selues so interprete things done toward our selues None can from hence therefore gather that wicked or worldly men doe eate the body of Christ They may eate as S. Augustine saith the bread of the Lord they cannot eate the bread the Lord who to all receiuers is life Thus much for the necessity of meete partaking nowe followeth the manner how and that from the 28 verse on the which first is shortly named after is further enlarged It is shortly named verse 28 and is said to be examination The which we may consider by the properties of it by the nature and parts The properties are first the necessitie second the generalitie third integritie the speciall parties whō it most chieflie concerneth The necessitie appeareth by therefore the commaundement so as that otherwise they ought not to partake neyther can they please God or haue comfort in theyr harts And indeede if men consider the greatnes of the mysterie search and tryall cannot be but most necessary Men must take heede that custome doe not take away care we must doe it for conscience The generalitie is in the word man which signifieth male or female old or young of any degree So that none to be admitted must be accepted nor any to be accepted not examined So is man taken Iohn 3 27. Iohn 5 7. Iohn 7 46. The reason of this generalitie is that Christianitie and the duties thereof are as well for one as other Neither is there any who hath not iust cause to try out himselfe Well therefore doth our Church appoint the names to bee sent that helpe may be had None may be without his garment The integritie or vprightnes in this tryall is implied in the word examine Which sheweth an exquisite and most diligent search as Lapidaries and Goldsmithes doe to find out true from counterfeit good from bad Where a man had need of great skill seeing the thing he seeketh is most excellent and to be deceiued is great losse Now this examination must be such as euer to search till we find our selues in good estate as they who dig for mettals like the Shunanite to Elisha so Christ commandeth to seeke But some will say what if I finde not the thinges I looke for I aunswer Presently so set your selfe to seeke as you giue not ouer till you find The things you looke for are of meere necessity to euerlasting saluation and that not onely at the Sacrament but all times before and afterward Therefore in this case must we doe as they who are sick hungry for phisicke and meate not differing and it is a manifest euill signe not to be earnest this way The persons whom this examination concerneth is euery man and party toward himselfe Not but that others who haue charge of others must endeuour as Exod. 12 26 27. Deut 6 7 Gene. 18 19. But that though they should faile yet euery party must be able willing and practising to examine themselues No man can do this but he must 1 Take some time for it 2 Remember in the dooing of it hee hath to doe with God who seeth to the ground of the hart 3 Had neede of some instruction and exercise before 4 Must doe it as at other times so specially renue the dooing heereof at euerie time of administring the Sacrament 5 That which he now endeauoureth to find he must haue for euer after Hetherto haue been the properties of examination now follow the nature and parts thereof Examination is an exercise of godlinesse whereby a man descendeth into himselfe bethinking what hee ought to haue neuer giuing ouer till he haue such graces as whereby he may partake the sacrament of the body blood of our Lord worthily This exercise is many where 's commended in scriptures 2. Cor. 13. the neglect blamed No man considereth what haue I done Looke Haggeus It calleth a man home to himselfe Psalm 4 4. Zepha 2 1. Will not let a man be more busie then needes with others Beeing bethinking it must be with deliberation The things which examination looketh for must be according to the particuler intent in examination as if I examin whether I haue thinges to make mee fit to heare the word I looke one way if to make prayers I looke another way so if for the Sacrament there is a speciall course for that likewise to be taken Now the things which examination for this Sacrament must looke after may be considered in their number qualitie and measure The number we will not stand precisely vppon foure is the smallest The first is knowledge This is the perceiuing of the meaning of truth necessarie to saluation Which must be as of truth in generall 1 That there is one God three persons 2 That man was created at the first to the image of God 3 That man fell and plunged himselfe and his posteritie into misery from whence by nothing in himselfe or others he can get out 4 That there is no way to be recouered from hence but onely by Christ according to the articles in the Creede 5 That then hee know what faith is and how that onely by that Christ is apprehended 6 That faith is neuer sufficient if it be without repētance 7 That repentance alwaies cleaueth to Gods ordinances and commaundements So also in speciall touching the doctrine of the Sacraments and this in particuler The second is a mans owne sinnes which hath as farre as one can indeauour 1 The finding out of the number and grieuousnes 2 The acknowledging of them to God others against whom they haue been 3 The beeing truly sory for them 4 The desiring of forgiuenesse for them The best way to find out is to lay the law word of God rightly vnderstood to our harts and bethinke of our particuler practises The third is faith of saluation which is a perswasion by the holy Ghost that the doctrine of saluation by Christ belongeth vnto the partie The fourth is repentance or amendement of life which must be 1 Of the whole man 2 Alwayes 3 Profiting and going forward And hath two parts mortification viuification Mortification is keeping vnder and weakening of sin Viuification is renuing of desires and endeauours to all good things This is the number the qualitie followeth which is that there must be 1 Truth of euery of the former Which one shall iudge of if in the presence of God he can finde these things in himselfe 2 If they be working 2 Presentnesse that euen at the instant the partie can find them in himselfe 3 Refreshing that euen by this sacrament he must finde all the former quickned and renued The measure is last which is to be wished as great as may be and must not discourage if it be but little The measure of sauing graces are not in all equall The weaker our grace is the more neede haue
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
Probably true are such as haue some probability of truth some more some lesse The first opinion is that Christ in his humaine soule after the parting of it from the body went to hell properly so called of the damned and there did tryumph Others there are which seeme to me to haue more probability of truth Of these some be only true others true fit and proper Only true as that which interpreteth this article by buried As also that which holdeth that Christes sufferings on the Crosse in his agonie are signified heere True and fit and proper as I take it yet to be examined by the word of God and doctrine taught in the Church of England is that opinion which holdeth the meaning to be that Christ was among the dead in greatest abasement Christes being among the dead cannot by any that vnderstand Eis adou be denied This abasement is signified Esa 53 when it is said he was oppressed and in Dan. 9 26. In so much as victory is ascribed to Ades 1. Cor. 15 55. We take not to tell what Christ did which the Scripture maketh not mention of This opinion hath distinction of matter from the former articles as being a degree lower hath order as being in time after hath proprietie of words as no learned man can denie The things the word of God teacheth vs to professe frō hence are 1 The wretchednes of sinne to make reconciliation wherfore Christ was so abased 2 The loue of God the Father and Christ to vs that for our sakes he was humbled so low 3 Not to despaire how low so euer we be brought considering our Sauiour Christ in this article Hitherto Christes former estate Hitherto Christes abasement his aduauncement followeth which is noted Luk 24 46 that so it ought to be This is whereby Christ is lifted aboue all creatures Quest Can the Godhead receaue glory Aun No not of addition but of manifestation His humaine nature was freed from all weakenesses His soule from ignorance and griefe His body was immortall nimble and glorious c. This aduauncement is in foure degrees The first is the third day he arose from the dead Scriptures for the which are 1 Prophesie Psal 16 10. 2 Type in Ionas Math. 12 40. 3 Fore-telling by Christ darkly Iohn 2 19 20 21 22 and Math 17 9. 4 Christ manifestly speaketh of it Mark 8 31 32. 5 The euent doth confirme in all the Euangelists 6 Yea an Angell witnesseth it Mark 16 6. 7 Christ himselfe sheweth it was requisite Luk 24 46. 8 Peter treateth at large of it Act 2. 9 So doth Paul 1 Cor. 15 14 17. 10 In so much as Mathias was chosen a witnes thereof Acts 1 22. 11 To this gaue the Apostles witnes Acts 4 33. 12 The Iewes themselues could not denie it Math. 28 11 12 13. 13 Iustin Martyr chargeth Tryphon with the same And this article is the more to be held for that Pagans may beleeue Christ to be dead onely Christians beleeue he rose Obiect Thomas doubted Aun That was that we should not doubt as well obserueth Leo. The meaning followeth But first the words of the Creed and Math. 12.40 must be reconciled In Mathew the words are vsed by Synecdoche as Augustine obserueth And three implyeth not three full but three beginning Sure it is that Christ was not three nights in the graue There is therefore a Synecdoche In the words of the Creede is the time the thing Time the third day Thing arose from the dead Day to speake properly is 24 houres space heere it is taken for part thereof The third day is from the buriall He was buried on that we call Friday before the Sunne setting and rose on Sonday morning at or before the Sunne rising The Iewes counted their day from euening to euening so as the light on the day we call Friday was part of their former day so as Christ was one whole day in the graue part of two The day Christ rose on was the first day of creation of the world now called Reuel 1 10. the Lords day not to be changed from religious vses Rose that is his body rose the Godhead could not the soule did not From the dead that is out of the graue So as that the body arose that is was quickned by the Godhead and that to fulfill the prophesies touching this as also to verifie the euerlastingnes of his kingdome and to shew himselfe a victorious tryumpher In this article the Scripture teacheth 1 That Christ is God Rom 1 4. 2 That we are iustified from our sinnes Rom 4 25 Cor 1 15 17 Rom 8 34 Cor 1 15 55. 3 That we must rise from sin to newnesse of life Rom 6 4 Phil 3 10. 4 That we should set our affections on things aloft Colo 3 1. 5 Our head beeing risen that we should rise Christ is the first fruits The second degree is He ascended into heauen 1 For this are scriptures Psalm 68 18. 2 A forerunning example in Elias 2 Kings 2 11. 3 Signified by Christ aloofe of Iohn 6 62 more plainly Iohn 14 19 and Iohn 16 16. 4 In so much as Iohn 16 7 Christ witnesseth it to be very expedient for that hee goeth before to prepare a place Iohn 14 2. 5 This as the time drew neerer Christ himselfe spake more plainly of as Iohn 20 17. 6 The fulfilling thereof wee may reade Mark 16 19 Luk 24 51. 7 So as the manner is not left out Acts 1 9. 8 The same doth Peter preach Act 2.33 34. And Paul writing stand vpon it Eph. 4 9 10. Noting it as a chiefe part of the misterie of godlines 1 Tim. 3 16. 9 Some take vpon thē to note the very particuler place as hauing some marke at this time so euident is it The meaning may appeare out of the words which implie a mouing to a place The mouing in the word ascended the place heauen For better knowing of ascended marke the signification of the word what ascended by what meanes and to what end Ascended signifieth lifted or mounted vp on high So as whereas Christ bodily before on the earth he doth no more so now Therefore is it said he was carried vp Luke 24 51 as Acts 1 9 and therefore is Tim 1 3 16 glory added The Godhead did not nor could ascend beeing euery where The manhood onely ascended wherby is implied an absence thereof Ob Christ saith I am with you to the end of the world An. To all creatures by his diuine essence power and prouidence to his children by mysticall headship gifts of the holy Ghost not bodily The Godhead caried vp the manhood He ascended 1 To shew Angels and powers subiect to him 1 Pet 3 22. 2 To giue gifts to his Church Ephe 4 16 Iohn 16 7. 3 To declare he had led captiuity captiue 4 To find eternall redemption Heb 9 12. 5 To prepare a place for vs Iohn 14 2. Therefore is hee called our forerunner Heb
more they who doe not 1 know 2 acknowledge 3 loue 4 belieue 5 obey Christ Now if Christ the King of heauen and earth was not receiued why should we thinke much if we be not The eyght thing said of the VVord is whosoeuer Verse or as many as receiued c. VVherein we may consider what he doth and to whom He giueth prerogatiue to be the sonnes of God to such as receiue him These are noted by two markes of fayth and regeneration In that which he doth we may marke what it is called who doth it and the thing done It is called a gift in that it is sayd he giueth Giuing is free bestowing of property this is free else were it desert or bargaine or some such And indeed Christ was giuen to vs. Esay 9 6. Iohn 3 16. But it may be obiected that it is a ransome or purchase Answere As it is from Christ to God the father so it is a ransome but from the Father and Christ to vs a free gift So as that there is nothing in our selues to procure this nor keepe it but all is fauour which wanting we must pray for hauing we must prayse God He that doth this is the Word It may be obiected that euery good gift is from the Father of lights and so from the Father Father Iames 1 17 is a name common to the three persons But putcase it be for the first person the Father giueth all to the Sonne whereupon we may see that the Sonne is God in that he can make sonnes of God and this of being a child of God cannot but be an excellent fauour in that the whole Trinity giueth it The thing done followeth prerogatiue to be the sonnes of God wherein is the kind of the thing and the commendation The kind to be the sonnes of God commendation prerogatiue The Word translated sonnes were better children as it signifieth so as that ignorant people might not be hindred of their comfort intended heere being of womans sex These children are sayd to be of God Child of God is either by nature or fauour By nature as the Word and Christ nothing else It may be obiected 2 Peter 1 4 that we should be partakers of the diuine nature Answer nature doth signifie qualities and properties flowing from the diuine nature not the essence it selfe It is not meant therefore heere Children by nature By fauour are Angels or mankind We neuer shal be Angels for we shall haue our soules at the last resurrection ioyned to our bodyes Angels are spirits We shal be like Angels for immortality needing no bodily thinges being in the presence of God otherwise not Mankind or men and women may be the Children of God by creation or generation adoption regeneration imitation By creation as Adam and Eue whom God himselfe immediatly made By generation as all other men and women Adoption by being made a Child after one is not by nature Regeneration when the beginning of heauenly life is wrought in a party Imitation when one indeauoureth to be like God in recouery of his image Creation is not heere vnderstood For so are all creatures after a sort the children of God and heere the Euangelist setteth out an especiall fauour The other three sortes are true but yet adoption is cheefely meant whereof so much is mentioned in the scriptures and is the forerunning cause of the other two folowing A doption is a word taken from the ciuill lawe Heere it signifieth Gods fauour to some of Adams posterity whereby he taketh them to himselfe in speciall sort giuing them the rites and dues of children Hence commeth the household of faith Galat 6 10 the father-hood Ephe 3. For better knowing heereof we may consider the benefites gotten by this adoption and the properties thereof In the ciuill lawe it is sayd the adopted getteth the adopters name mony and holy thinges as place of buriall c. Ours doe far surmount these for we obtaine Gods fauour and indulgence toward vs. Malac 3 17. Wherein is 1 free forgiuenesse of sinnes all fault and punishment this is blessednesse hath peace of conscience c. 2 Acceptance of imperfect obedience Secondly the Spirit of adoption whereby we cry Abba father This hath a gift and ability to pray promise and perswasion to be heard 3 That our father doth lay vp for vs 2 Cor 12 14 Heb 11 40. 4 Protection in good estate deliuerance out of euill so God dealt by Israell Exod 4 22 23. 5 Quietnesse of conscience in the vse of the creatures Eccle 3 12. 6 Inheritance in the heauens 7 Causing of all thinges to worke for the adopteds good The properties are that this adoption is 1 To a better estate then all the world can afford 2 With exception of the crosse 3 It is permanent though it may be shaken it neuer shal be vndone Thus far the thing The commendation foloweth prerogatiue Some abuse this word for power by nature to some good thing vntruly vnlearnedly They read it so power as that it should be meant to be in the parties power if they would to be the sonnes God Heere it cannot be so taken as being sayd of such who haue the Spirit Sure it is that for first conuersion we can doe nothing but are only passiues Besides I say vnlearnedly for that the word is vsed for prerogatiue or priuiledge diuerse times elswhere 1 Cor 〈…〉 This may appeare to be a very great prerogatiue 1 If we consider who bestoweth it to wit God infinit 2 Vpon whom his vtter enemies most miserable 3 What thinges as of adoption The estate of being a child is inestimable looke Hottom in instit 42. 4 Passing by how many mighty noble c. Iustly then ought we remembering whence we are raised to how great estate cary our selues humbly all our life long 2 Shew all reuerence to God who hath shewed these fauours on vs. 3 Cary our selues so to the world as not discrediting the house we are of 4 Prefer being a sonne or daughter to God aboue all thinges in the world beside Thus far what he doth Now followeth to whom as many as receiued him these are noted by their beleeuing in his name and by their begetting c. These to whom are set out by their duty of receiuing him their generality as many The duty we haue knowen before heere it is set 1 As necessary as no way to be the children of God without it of what condition soeuer one be 2 Noting the tyme of receiuing him to wit when he came among them and proffered himselfe vnto them So that though we haue purpose to receiue him and doe not when he offereth we are neuer the neerer when once the doore is shut looke Luke 13 25. Mathew 25 10. The generality shutteth out no receiuer neither in the manner of receiuing nor in the measure nor in the condition of the receiuer Some cannot receiue Christ euery way outwardly though it be but with a cup of
yeeres is neuer without faith Quest Is it heere meant that Iohn from his Mothers wombe should haue faith Aun We may speake of faith in the seede and as it may proue afterward or as it is present if in the seede as the full care may be said to be in the graine it may be allowed otherwise it is not actuall for children haue no knowledge Ob. It is said without faith we cannot please God therfore Aun That is meant in parties of discretion and vnderstanding Many such speeches haue their limitation The partie that was not circumcised was threatned to be cut of from out of Gods people and yet many died before time of circumcision therefore it is meant of contemning So whosoeuer eateth not Christs flesh c. Furnishing to particular calling is whereby one is endued with abilitie to doe the worke of his warrantable calling Now this gift is promised not only as excellent but as necessary And though Iohn Baptist were an extraordinarie man yet somewhat in this is for our instruction 1 It is necessary for euery one in his place to haue the Holy Ghost 2 The Holy Ghost must shew himselfe in euery of vs by sainctification and abilities for our calling 3 If gifts for particular calling are of the holy Ghost particular callings in their kind are holy 4 That which was giuen to Iohn extraordinarily is bestowed vpon vs by meanes of the word prayer endeauour 5 Gifts of the Spirit must be vsed to the honour of the giuer The measure followeth filled This may some say belongeth to Christ who hath fulnesse Aun Christ hath fulnesse of himselfe Iohn from Christ Christ hath perfect fulnesse Iohn but in comparison of others so as this filled is to haue a great measure aboue other men The same is contrary Act 5 3. 1 See that God giueth not all alike to all So as none must repine at others or be grieued for themselues 2 In the greater places men are the more fulnesse neede they of the Holy Ghost Great places are to be iudged by the great good they procure and the great numbers they haue to doe with Therefore Princes Magistrates Ministers maisters of families must labour for more then others The time is from his mothers wombe the Syrian hath it in his mothers wombe the meaning is as soone as possibly may be So was it with Ieremie Timothie c. 1 So God furnisheth before he vse men Men therefore must looke to their giftes before they venture on places 2 He furnisheth as soone as may be to teach vs that we ought so to doe in our children or with any we haue to deale with The fourth and last branch remaineth verse 16 17. Which sheweth a great worke that Iohn shall doe Verse 16 Which for that it seemeth improbable is not onely named but further cleered It is named verse 16 cleered 17. It is named in that it is said and many of the children of Israell shall he turne to their Lord God Marke what is a cheefest worke that God setteth his about It may be marueiled this to turne men being a worke of God how it can be said of Iohn Not indeede for that Iohn did it by his owne power or godlinesse but for that he was the meanes which God blessed The like is elswhere 1 This should teach vs to vse all meanes with reuerence 2 In the due vse of meanes to waite for blessing 3 That we neede not seeke outward and worldly helpes since Iohn so silly a man for the world wrought this The worke we may consider in it selfe and toward the persons whom it is said to concerne In it selfe it is conuerting to their Lord God Conuerting is the same that is to cause to repent yet by it is implied a turning a side so indeede haue we all done And in this worke we may marke the nature of it and that whereto it must be The nature is conuerting Conuerting is changing For better vnderstanding whereof we may consider the thing to be conuerted the properties of conuersion and the parts The thing is the whole man The properties are that 1 it must be true 2 present 3 manifest 4 continually 5 daily mending The parts are 1 dying to sin in the practise and in the power 2 liuing to godlinesse That whereunto this turning is is their Lord God that is the Lord their God so that it is the Lord who is further made knowen by this addition their God In speaking heereof consider the meaning and of whom it is meant Lord doth signifie the true God as before and that most properly in his essence but not so heere for Gods essence is euery where and none can trune from it But heere it is put for Gods fauour and will so Zephan 2 3. So that heere to the Lord is to his will or liking His will is our sanctification 1 Thess 4 3. And indeed the Angell meaneth to the liking or liknesse of God and his image The beginning whereof is in faith and perfection in wisedome and rightousnesse So as that whosoeuer will truely turne 1 Must beleeue in Christ 2 Must be holy 3 Must be righteous The addition whereby the Lord is made knowen is their God which are the words of the couenant The foundation whereof is God the parties couenanting are God and the people God bringeth all good things with him He in couenanting offereth all good things The people couenanting promise to doe as a people should Marke 1 That though God offer a people neuer so many fauours yet there may be want of turning actually to God 2 That people professing themselues of God may come short in doing duties But of whom may this be meant It is true of the whole Trinity neuerthelesse heere it seemeth to be spoken of Christ For it is to be taken of him before whose face Iohn went as Luc 1 17. Now sure it is Iohn was Christs fore-runner and indeed Iohn did point to the Lambe of God Iohn 1 29. So as this place 1 Proueth that Christ is the true Lord God as likwise Thomas calleth him Ioh 20 28. 2 That if we turne to God it must be to Christ and by Christ 3 That to the Iewes was Christ offered The persons on whom this worke is are many of the children of Israell that is Israelites the children of Achaians for the Achaians sonne of man Sonnes are posteritie Israell before Iacob Marke that backsliding children may come of good parents So as parents must not cease to bring vp theyr children in the feare of God and if things fall out otherwise in their children then they desire to comfort themselues in theyr duties doone That though men haue meanes as these Israelites yet they may be turned from God Such as are Israelites when meanes serue turne to God Many not all For all are not turned Many turne at one mans preaching and that but a while why doe we reuolt and not be confirmed and grow at so many and