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
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
8 verse Verse 8 so forward wherin Christ and Iohn are compared together as diuerse In all which discourse somewhat is denied of Iohn many thinges are affirmed of Christ It is denied of Iohn that he was that light verse 8 and yet least any man should mistake as though the Euangelist should gainesay any thing which he had deliuered before he repeateth the last clause touching the cheefe poynt of Iohns ministerie that though he were not that light yet he bare witnesse of the light It may be demanded how it can be true that Iohn should not be that light seeing Iohn is called a burning and a shining light Iohn 5 35. Answere Iohn was a light the word was the light The greeke wordes take away the difference The word which is vsed of Iohn is Lychnos as you say a lynck or torch or great candle Christ or the Word is the light that is the cheefe and principall Iohn is a light enlightened and set on fire Christ is light enlightening and kindeling Christ is like the sunne Iohn like the Moone reflecting the sunnes light Iohn was light by office and in measure the Word is light naturally and infinitely But some man may say who doubteth of the difference betweene Iohn and Christ Answere The Iewes Iohn 1 Iohns disciples Herod and others and therefore least any man should thinke better of Iohn thē there was cause for therefore the Euangelist thus speaketh heere Marke how the common people ouer-reach sometimes in their iudgements of the Ministers That it is not safe to be carried away with the bare conceit of the people And in that that Iohn so speaketh for Christ we all should learne all that we can to keepe and increase the authoritie of Christ The clause repeated is expounded before Now follow those thinges which are affirmed of Christ Verse 9 The first whereof is that he was the true light He that is the Word was as before light is as before the hardnesse is in the Word true True is first contrarie to false or counterfeit Some thinges seeme to haue light as fishbones and rotten wood in the night and yet haue none Christ was not so Secondly it is opposed to shaddow as the lawe was by Moses but grace and truth by Christ truth that is that which was foreshaddowed in the lawe Thirdly true is as much as naturall not made c. In euery of these sences may the Word be sayd to be the true light but besides I think the meaning is as Iohn 15 1 wherein Christ is called the true vine that is I take it the most excellent vine So heere true light most excellent light From him therefore should we fetch light of doctrine of liuing of comfort all which should be as deere vnto vs as the light is or can be The second thing affirmed of Christ is that he lightneth euery man which commeth into the world Where is set downe what he doth and to whom He inlightneth that is as we heard before with naturall light though other be in Christ The sunne communicateth not all his light to the Moone no more doth Christ to man Remember by this that naturall light is the gifte of God and that therefore it should be vsed to the setting forth of the glory of God He doth this to euery one that commeth into the world that is to euery Mothers-Child which is borne into the world this must be vnderstood of the gifte of light not of the vse of light which infants and Idiots haue not though they haue the gift The third thing said of the VVord is that it was in the world Verse 10 Where we may consider what it is and how it is limitted and restrained That which is said is that he was The limitation or restraint is the place in the world This was doth not onely signifie diuine existence beeing but seeing the diuine beeing is euery where it noteth the presence thereof and that euen in respect of time for though indeede the VVord were before and shall be after time yet heere it is declared that hee was from the vvorld created to Christ incarnate There be foure degrees of the presence of the Word to a creature The first is the most wonderfull of all when the Word maketh one person with a creature as in the hypostaticall vnion of the two natures in Christ The second is the presence of glory whereby the Word is present to the blessed Angels and Saints in glory in heauen The third is the presence of grace whereby he is present to the elect called in this life by his especiall sauing grace and fauour The fourth is the presence of power whereby he is with euery creature frō the highest heauen to the lowest earth World doth heere signifie all the creatures together and euery speciall thereof A question may be In what sence of the foure the presence heere meant is to be taken Aun It may be true in any of the three last yet it is onely meant of the fourth and last of all For indeede the Word is present to euery creature and so as that by the reasonable creature hee might be perceiued to be present The VVord is present 1 By his diuine infinite essence 2 By his omniscience knowing all things 3 By his infinite power vpholding all things 4 By his wonderfull wisedome ruling all things He may be perceiued in some sort to be present as well as God the Father in so much as some thinke some Heathen had a glimps hereof sure it is the Iewes had some thinke that Aristotle and Plato had All this which Iohn writeth of the Word for his time is true in ours and rather more then lesse 1 Learne then that seeing the essence of the VVord is euery where that he is God equall to the father 2 That he knowing all sinners had neede take heede of sinne they who doe well may haue great comfort 3 Since he vpholdeth all things know that without God all things are vaine and nothing to be desired as a Iew obserued in Ish and Isha where Iod and He were which made Iah the name of God all was well but they beeing taken away there was nothing but esh that is fire and contention so worldly things where God is may haue comfort otherwise not 4 The VVord ruling the world it cannot be chosen but all shall be to the good of such as trust in the VVord 5 Seeing the VVord is so present as he may be found it is our duties to search him out 6 Whereas now in these times hee is more manifested then heeretofore if we haue no more of him then ordinary our sin is the more 7 Beeing present euery where vvee can neede helpe no where The fourth thing said of the Word is that the world was made by him This is nothing but a repetition of the 3 and 4 verses before sauing that which there was spoken of parts 〈◊〉 named heere in whole as beeing indeede
calling which God must like Calling is a way to liue by Honest it is when none can iustly speake euill of it Lawfull when according to the lawes of our Country God liketh it 1 when it serueth to some good personall or publique worldly or heauenly This good is for necessitie or delight Necessitie is that which the person or state cannot want for the beeing thereof as the word of GOD for the soule meate drinke and apparell for the body c and heere the more necessary for the more in the same kinde a thing is the kind of life that dealeth therein is the better Delight is for the more comfortable being of a person or slate and must be alwaies without sin to duties of honesty as musicke and such like besides it must be alwaies seasonable and moderate 2 When he that is in it dischargeth the duties of that calling as he should First in paines taking or sweat rusticall politicall ecclesiasticall Secondly in fidelitie which hath 1 diligence Diligence hath earnest bending of the mind to doe the thing well and frequenting oftentimes so to doe 2 Sinceritie while one doth it from the hart 3 conslancie with continuance and not giuing ouer 2 Besides paines taking GOD will haue vs thriftie and good husbands not to spend more then neede 3 He will haue vs to be contented with that which vvee haue Quest May not one desire to be rich and to better his estate Ann. No. He must follow the duties of his calling leaue the successe to God 4 We must freely lend as we are able 5 We must giue as we are able cheerefully But what if one take from me that which is mine May I not recouer it Yes But not by force but by lawe and not by lawe 1 if the matter be a trifle which shall not impaire your estate beeing forborne 2 vnlesse you haue tried other meanes first 3 if it should be to the discredit of your profession 4 if you doe it with breach of charitie Commaundement 9. Thus much for duties about goods now follow such as are for truth and good name Thou shalt not beare false witnesse against thy neighbour But some man may doubt whether truth good name should be lesse then goods because they are set after them They are not but are far to be preferred before them and yet heere set after for that goods are necessary for life truth and good name for good and comfortable life and therefore onely in that respect set behind In this commaundement beside the person wee must consider the thing which is bearing false witnes against ones neighbour This doth forbid The thing forbidden is false witnesse bearing the party against whom is our neighbour A party whom you haue need of or may vse or who may vse and haue neede of you Our English is that we must not beare false witnes against such a one as though onely hurt to our neighbour heereby were forbidden in Hebrew it is Beth which the learned know may be read as well toward or cōcerning about or touching c. So as that not onely hurt is forbidden but anie falshood any way of or to our neighbour That which is translated bearing is in Hebrew shalt not aunswere that is shalt not say or cause to be said So is aunswering in scriptures put for speaking as Math 11 25. So Prou 15 1 A soft aunswere is a soft speech False in the Hebrew is of falshood implying that the party meaneth falsly Watnes any shewing of any thing as Ioh 1 7.1 Cor. 15.15 This is said to be false when it sheweth otherwise then the thing is in whole or part This witnesse is toward things or persons so it is false generally specially Generally it is false when it witnesseth otherwise then the thing is Specially it is false when it witnesseth otherwise then the person is Heere therefore is commanded 1 loue of truth which by the light of nature the heathen could acknowledge Truth is shewing a thing as it is Truth is assertorie or promissorie Assertorie of a thing present or past promissory of a thing to come Promise must be voluntary 2 of a thing lawful 3 in the promisers power 4 till it be vpon iust occasion altered And this is required Ephe 4 25 performed Psalme 15 and Psalme 101. It appeateth publiquely priuately It must wholy be told when iust occasion requireth otherwise not Not to tell the truth when one is called though hee say no falshood is to offend Truth beeing commaunded the contrary to wit lying is forbidden as Ephe 4 25 Hosea 4 2. In a lie is 1 falshood 2 knowledge in the speaker or vtterer that it is false which is shewed Some say it is one thing to lye and another to tell a lye Tell a lie he doth which telleth a falshood when he thinketh it is true Lying is when one knoweth it false and yet telleth it 3 Purpose to deceiue Wherefore parables tales as Esops fables hyperbolae ironies c. are no lyes Euery kind of ly is forbidden 1 hurtfull which is against the good of any in solemne iudgement or otherwise by flatterie foolish speaking writing 2 Merry which is but in iest and sport 3 Officious which some call a good lie when it is for some bodies benefit without any bodies hurt Euen this is condemned Psal 5 6. Iob 13 7. Rom 3 7. It may be said that Abraham Gent 20 2 Isaac Gen 26 7. the Midwiues Exod 1 19. Rahab Ioshua 2 4 others did lye Aunsw They might sin we must not looke what they did but how well and vppon what warrant I take it it was these worthy personages fault that they so shifted for themselues But what may wee thinke of stratagemes and deuises in war to beguile an enemie Answ They are lawfull so be they be not by forsworne espials without lying From an enemy in war men looke for the worst and all meanes of weakening force and craft are vsed Nay God himselfe in the scriptures teacheth to vse such deuises Wee haue the more neede to striue against lying in our selues for that we haue many prouocations thereunto Our owne 1 lightnesse and corruption 2 too much respect of other 3 our owne pleasure and commoditie 4 want of zeale for the glorie of God We may be discouraged from lying if wee consider that wee ought to be earnest for Gods glory with the desire wherof lying will not stand Iosua 7 19. If we think of the danger by lying He that will lye will easily forsweare Lying ouerturneth all humane societie in that one cannot tell whom to trust Marke likewise howe God punished lying in Ananias and Saphira Acts 5 3 4 5 and Simon Magus Gehesai 2 Kings 5 25 27. c. Lying is of the deuill Thus much for false witnesse against the thing against the person followeth which is against the good report of a partie In regard of witnesse touching a partie we may consider our selues and others for
getting good name and for keeping of it And first for our selues others ioyntly What a treasure a good name is indeede aboue all outward things may appeare Eccle. 7 3 Pro. 22 1. whereby is declared that a good name is precious of worth in it selfe and profitable and of vse it is profitable now and after like sweete perfumes presently refreshing preseruing against afterward Now wee are commaunded to procure things of good report and for that who hath an euill name is halfe hanged will hardly euer recouer a good name againe So as that he is dissolute who careth not what others thinke of him Besides a good name is of great force to make our duties better accepted of others to draw others more to Christ And as the parties place is greater so more care is to be had for and of a Magistrate and Minister But first of all we must consider what good name is that we may know the better how to procure it Good name is the witnesse of such as can well iudge of the gifts of God in one Well said Aristotle that honour was rather in the partie who honoureth then in the partie who is honoured Parties who will witnesse are the world the godly God himselfe a mans owne conscience will I say not that all are competent witnesses especially the world in so much as Christ denounceth woe to such whom all prayse that is the common worldings Luke 6 26. Christ sheweth that it is impossible to beleeue for them who receiue honor one of another Ioh 5 44 beeing of the coÌ„mon sort So as that we are not to depend vpon the common voice But must a man therfore neglect witnesse from euil men Aunsw No. For Paule requireth witnesse for them who are without 1 Tim 3 6 2 Cor 4 2. Our chiefe care must be that we giue them no iust cause to speake euill of vs rather then if they speake without our desert to be much grieued for it We may keepe good report from the wicked so long as it is for our well-dooing which wee continue in and if it be witnessed by the godly and God himselfe aswel as by these The godly who witnes are such as are effectually called These can best distinguish the gift and grace of God good witnesse from these is comfortable Euery one best iudgeth the things he knoweth Neuerthelesse sometimes brothers will dissent as Paule and Barnabas Hieronimus and Augustine this will sometimes exercise one God a mans owne conscience remaine in whose witnesse for good wee may more reioyce then in all other besides The things for which one hath good fame are the gifts and graces of God so as that all faults and sinnes are to be remooued It is disgrace to be praysed for a sin Good fame nowe thus set out or as Iohn setteth it out Epistle 3 verse 3 6 the witnes of the brethren to the truth and loue in the party must we our selues for our selues first seeke 1 Rather dooing the thinges which may deserue good fame then seeking good fame barely for it selfe 2 Neuer seeking fame but for the glory of God greater good of others to whom thereby our gifts may be the more welcome and profitable 3 Though wee want good fame froÌ„ men alwaies to haue good witnesse from God and our owne hart This when we be dead shall be our credit Well then wee may get good fame If wee be iust The memoriall of the iust shall be blessed Prou 10 7. And 1 heere wee must take heede of secret sinnes for which sometimes it pleaseth God to correct vs by suspicions that goe of vs which hinder our good name A man must take heede of small sinnes they will be increased if once they be spoken of and once spoken of they will stick long occasions must be auoyded Hee that will doe no ill must doe nothing that belongeth thereto The world is giuen to make the worst of any thing in another 2 If we be carefull to preserue other mens good name others will preserue ours 3 Doe well and seeke not good fame you shall finde it sooner it is like your shadow the more you run after it the lesse you catch it But what if dooing my best I cannot get a good word Aun Examine your selfe whether you haue not some sin vppon you open or secret if you find you haue seeke forgiuenesse thereof amend your fault looke to your selfe for afterward If vppon due examining you can find none know that God is trying whether you will cleaue vnto him without good report yea or no and thinke that God thus may correct some former sinne in you or make you wary that you coÌ„â—â—t none afterward One keepeth good report by the same meanes he getteth it This is for our selues For others we get good report 1 if we make them good 2 If wee take heede of such things as lessen good report deeds are infinite so are sayings as bewraying of secrets infirmities scoffes whisperings backbiting bitternesse deprauing thoughts as enuie suspitions taking things in euill part inuenting euill things dissembling or neglect of the gifts of God in others 3 In excusing them who are absent so farre as wee may with good conscience 4 In interpreting reports of others to the best burying some aduertising the partie of whom they are thereof that he may looke to himselfe 5 Hoping well of such as haue sinned and are nowe turned and conuerted We keepe their good report by the same meanes Commaundement 10. Hetherto haue beene the commaundements for duties of act and practise now folow for motion and first thought and that in the tenth and last of all Thou shalt not couet thy neighbours house c. Why but doe not the former commaundements intend thoughts and stirrings Aun Yes but heere of purpose God doth in speciall giue order for them that wee should not pretend any ignorance as our corrupt nature easilie would Againe it may be doubted whether heere be two commaundements or no for that the verbe couet is twise repeated It is but one onely as Paule sheweth Rom 7 7. In this commaundement as before is person thing Thing forbidden is the coueting of that which is an others where the kinde of thing forbidden is to couet the thinges coueted house wife seruant c. of ones neighbour Coueting or desiring is naturall or not naturall Naturall I call that which was in pure nature as of meat and drinke for preseruation of nature c. this is not forbidden Not naturall is that which though it arise from vs yet was not in pure nature which is not simply forbidden if it bee with condition of my neighbours liking as if I wish to buy his house at his owne reasonable price Againe couetings or desirings are diuerse according to the occasion whence they arise Some are occasioned without vs by deuils men other creatures whereto vnlesse consent doe come they are not sin The deuill tempted Christ he resisted and
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
into that but wherein we beleeue 3 That prayer 2 Cor. 13 13. doth manifestly proue the same 4 Ad Reuel 1 4. and Act 5 3 4. 5 The contempt of the holy Ghost is noted for a greeuous sinne Heb 10 29. 6 The sinne against the holy Ghost vnpardonable 7 Iustin Martyr thinketh the doctrine of the holy Ghost so cleare as that he thinketh that Plato knew it The meaning wil appeare from the words knowne wherin is repeated the profession and that wherein the profession is to beleeue The profession and the meaning of it looke at the first It is heere repeated for the long setting downe of the doctrine touching Christ as to imply that it is to be repeated to euery article particulerly That in which the profession sayeth I doe beleeue is the holie Ghost Ghost is an old English word and is the same with spirit so ghostly Father counsaile for spirituall A spirit is a substance not hauing body And is creating created Creating is heere meant this is God and infinite Vsed of God it sometimes signifieth essentially personally Essentially Iohn 4 24. God is a spirit Personally in this place and else where Que. Why is the third person in speciall called spirit Aun Not onely for that it hath the common nature of God but for that the being of it is as inspired or breathed this in another word is called proceeding Proceeding is whereby the holy Ghost partaketh the whole diuine Essence of God the Father God the Son Holy is free from sinne And is eyther made holy making holy This holy Ghost is not onely holy but maketh holy Que. Doth not the Father and Sonne make holy Aun Yes Iohn 17 17 19 but by the holy Ghost The contents of this article aunswereth to this question What beleeuest thou of the holy Ghost I beleeue in the holy Ghost The things which the Scripture teacheth to beleeue touching the holy Ghost are either of himselfe or of his works Of himselfe it teacheth to beleeue three points 1 That the holy Ghost is God This may appeare for that he is called Iehoua compare Esa 6 9 with Act 28 25. And Ier. 31 31 with the couenant in Baptisme He is called God 1 Cor. 3 16. 1 Cor. 6 19 20. 1 Cor. 12 6 11. He is euery where Psal 139 7. He knoweth all things Iohn 14 26. He is almighty Math. 12 28. He createth and gouerneth all things Gene. 1 2. Psalme 104 3. He is adored 2 That the holy Ghost is a distinct person from the Father This may appeare Math. 3 16 Math. 28 23. 2 Cor 13 13. 3. That the holy Ghost is of the same substance and dignity with God the Father Thus farre the things which the Scripture teacheth to beleeue of the holy Ghost himselfe now follow those which are touching his works and heerein that I beleeue I ought 1 to haue some works 2 to discerne them That I ought to haue some works it appeareth for that I cannot call the Lord Iesus without the spirit and if I haue not the spirit of Christ I am none of Christes These works can neuer wholely be left The works I ought to haue in me being of yeeres of discretion and hauing meanes are to saluation 1 Sauing knowledge of the wil of God 2 Beleeuing the promises of God in Iesus 3 Regeneration or sanctification to obedience of the whole Law and word of God 4 Leading into all truth 5 Spiritual groweth encrease Discerne we are commanded to try the spirits 1 Ioh. 4 1. Discerning teacheth first 1 Whence these graces come by meanes of the word Athanasius saith Wheresoeuer the spirit is he is by the word of Sacraments prayer company conference 2 How they are discerned from counterfait That wee shall finde for that the spirit sauing draweth all to the word 2 Driueth to Christ stirreth vp to sanctification not onely restraineth 3 Howe they are to be cherished namely by the same meanes they were bred Hitherto hath beene the doctrine to be beleeued concerning God now followeth that which is concerning the Church to the end of the Creede Well saith S. Augustine the right order of confession did require that after the Trinity should be ioyned the Church as an house for the dweller Gods Temple for himselfe the Citty for the first founder Now all that is said and to be held of the Church is as it is in it selfe or in the gifts bestowed vpon it In it selfe the Church is holy Catholique But first must the reading be cleared There is a word to be repeated the verbe I beleeue Of this we shal heere neede to repeate nothing Quest It may be enquired whether the word in be not also to be repeated Aun No the best coppies haue it not in so much as the Catechisme of the counsell of Trent refuseth it 2 The Church is a creature may not be trusted in 3 Whomsoeuer we trust in we may pray vnto so must we not to the Church Obict The people are said to haue beleeued in Moses Aun Vnproperly They beleeued that word which Moses deliuered them from God the word was Gods word Onely that which we are said to beleeue must be considered that is the Church with the marks thereof Now according to the course to be held let vs consider some Scriptures where-vpon this doctrine touching the Church resteth And indeede for the prouing of this article most of the Scriptures serue as likewise the chiefest works of God God had his Church in counsaile from before the creation of the world Eph 1 4. This is the seede of the woman Gen. 3 15. Christ without this Church is as it were maymed it being his body he the head Ephe. 1 22. Ephe. 5 23. Otherwise cannot the couenant of God be which is made to the Church And to omit further proofe experience doth manifestly shew that there is such a thing Besides that the Church is holy it is as cleare as the former Ephe 5 2 27. The Saints haue washed their garments in the blood of the Lambe God doth so commaund Without holines none shall see God Heb. 12 14. It is also Catholique Apoca 5 9 10. Heb. 12 22. Eph. 3 15. The meaning heereof wil arise from the right knowledge of the words and those 1 seuerally 2 ioyntly Church euery way is not taken alike In common speech the common people take it for a building for holy vses so is it the same with temple It is not so to be vnderstoode heere Sometimes it is taken more generally and ciuilly for any assembly as Acts 19 39 40 so must it not be taken heere Lastly it is taken specially and in the scriptures for the whole company of men and Angels predestinate chosen called iustified sanctified and in their time to be glorified Angels from the first men after death It hath the name in Greeke and Latine of calling out and seuering from others being indeede Gods chosen and select company The name in English I
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
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
Hierusalem Looke Psal 110 3 Psal 8 4. So should we doe This multitude whole was in prayer Ioyning in hart to one voyce or with one voyce did pray There was no priuate behauiour or exercises The children ioyned with them Now followeth where this was without that is in the first part of the Temple appoynted for the people to shadow out that yet things of Christ were not most cleere This was but ceremoniall neither was it in base conceit of the people 1 The Papists haue no warrant for prouiding so now especially with that contempt of the people not prouiding for their edifying 2 The Iewes kept Gods ordinances in small matters so should we not count it precisenesse 3 Much more should we keepe the great commandements The time when while the incense was burning This was early in the morning 1 We must be early in Gods seruice 2 Must know the meaning thereof 3 In hart must doe as the seruice sheweth The last is how long While the incense was burning It seemeth that it was not very long but it was the vsuall time appoynted by God kept by the people now the Iewes manner was being with the first not to depart till the assembly were dismissed as Numb 6 23 so Nehem 8 3. And for continuance looke Act 20 7 11. Some were with Christ three dayes Matth 15 32. This is spoken of prayer it must be stretched to preaching to diuine seruice and worship of God It is hard to continue in any good thing much more in these yet must we endeauour thereafter To leese but a part is very preiudiciall It is not well to mislike a man for holding vs the time Thus far for the time the messenger followeth verse 11 Verse 11 and so forward Where we may sunder the person and his speech The person verse 11 12. The speech in the rest And the person alone or with the accident which fell out at his presence In the person may be marked 1 his nature and office an Angell of the Lord 2 his manner of presence he appeared to him 3 His situation and place standing at the right side of the altar of incense In the nature and office may be seene what he is an Angell Whence and from whom of the Lord. Angell is a greeke word and signifieth in scriptures first a nature or substance spirituall created according to the image of God being no part of another And this is one of the most excellentest creatures that are Secondly it signifieth office or one sent in which sense Iohn the Baptist is called an Angell Mala 3 1. Thirdly it signifieth both these together as els where in scriptures so in this place And so Angells are sayd to be ministring spirits c. Heb 1 14. The Lord heere is the true Iehoua whose the Angells are sayd to be 1 For that he created them 2 They are about him in most speciall manner of seruice 3 Doe his commandements towards all the creatures but especially toward his Church Yet is it not ordinary especially in these latter times immediatly to vse these toward men We may learne from hence 1 Angels are not onely motions they are essences and beings 2 How carefull God is for the good of his children that rather then they should want sendeth his owne Angels for their good Quest Could not God haue acquainted Zacharias with this some other way Aun Yes but for the excellency of the thing he vsed an Angell 3 We must take heede how we hurt godly men vpon whom Angels doe attend 4 We ought to be ready to serue the necessities of the Saintes sithens the Angels are so 5 None should thinke basely of the Ministerie seeing Angels some times execute the duties thereof and that in smaller matters then to teach saluation by Christ So that parents should not grutch their children to the Ministery The manner of presence followeth appeared to him Heere is how he bewrayed himselfe and to whom He bewrayed himselfe to sight for so signified the word appeared that is was seene Hee appeared by hauing a bodily shape most likely of a man wherein appeared extraordinary brightnesse Otherwise Angels haue no bodies of their owne The bodies they haue are not Phantasticall but made and dissolued by God Why do Angels appeare like men Some thinke in former times to prefigure the incarnation of Christ I iudge that they might more familiarly be with men This appearing is extraordinary 1 Doe not thinke that Angels haue bodies of their own Thevr wings signifie theyr swiftnesse to doe the will of GOD. 2 God making and dissoluing Angels bodies can doe any thing 3 Neuer looke after apparition of Angels The word sacraments are cleere enough Good Angels speake according to Gods word He appeared to Zacharias So godly men finde more fauours then they looke for Some beeing hospitall receiued Angels Heb 13 2. Let vs waite therefore in our callings in well dooing The last is his situation standing place at the right c. that is about the Altar and at the right side Standing sheweth readinesse to deliuer his message For the Altar looke Exod 30 1 2 3 c. Right side is in comparison of man Hart in man is the left side the other is right which according to diuers positions changeth The Iewes Temple had three partitions It looked to the West The Altar of incense was in the middle partition This of East and West is not but ceremoniall so as the Papists haue no reason to presse such constitutions The accident which fell out at the Angels presence followeth verse 12. And when Zacharias saw him he was c. Verse 12 VVhere the chiefe thing is Zacharias beeing troubled and feared This is set out by the partie Zacharias the occasion seeing c. We will follow the words Zacharias as before a godly man walking in all the commaundements c. So hath it beene with other godly men Daniell the Shepheards Peter Acts 12 11 Esay 6 5. 1 The best men cary about them some reliques of sin corruption which may humble them 2 No doubt Zacharias was not thus but vpon this occasion so as wee must not iudge of our estate by present feeling and confidence 3 It is hard to come to a thorough insight into our weaknesse or measure of strength 4 If godly men be sometimes thus shaken themselues nor others must not for that mislike them 5 And if godly men feele these somtimes what may the wicked looke for The occasion is seeing that is the Angel Not onely for that he was in a place where at such times none but the Priests were to be but also for that there appeared some glory and maiestie more then ordinary in a man It is to be marked that the Angel comming to Zacharias was seene of him Balaam a good while could not see the Angel 1 This must we labour after whē God offereth meanes to see and perceiue them 2 Till Zacharias saw he did not feare
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
feast of the conception of the Virgin and not of Christ but this which is to his mother This anunciation telleth that there shal be such a conception and it sheweth the time persons place The time was in the sixt month The person one sent to whom he was sent The place Nazareth a citie of Galilee The time is noted to shew if any man list to try that this agreeth with the prophecies especially of Daniels weekes which now begane to be expired To be curious to search times we must not Act 1 7 but God bewraying times we must take knowledge of them and euen of lesse matters So as the Iewes and whosoeuer not beleeuing this do sin greeuously This time is the sixt month Month is to be vnderstood according to the mind of the writer and the order of the countrie which he meaneth Luke speaketh heere after the account of Iewes The Iewes had in a yeare months thought otherwise differing from the Iulian in number 12. The first Nisan answering to March and so forward Though the order of the number of dayes be not alike So that a month heere is the twelft part of the Sunnes yeare month is of the Moones motion so as we may see that verified Gen 1 14. Gods people can vse the starres aright for times and not for iudiciall Astrologie This month is said to be the sixt Sixt is a note of order for as the beginning from whence one accounteth is diuerse so may be the sixt month It may be demanded whence one should beginne to account to number this moneth the sixt Aun Sure it is that among the Iewes there were two manners of reckning the month of the yeare For for religious vses and festiuall times they counted Nisan the first and so forward but for ciuill they counted the seauenth the first Looke Tremellius on Exod 2 at the third verse But I take it that in neither of these respects the Euangelist thus writeth but onely in respect of the former narration Meaning that it was sixe months after that the like message had beene brought to Zachary Indeede it was in the first month of the yeere so to be accounted for religious vses For sixe months before to Zacharie in the other beginning was that message done Now then counting from the annunciation to this it appeareth to haue beene in Abib or Nisan answering partly our March so as yet Christians keepe this feast 25. Martij Now surely it is worth the marking that the Annunciation to Zachary was in the beginning of the ciuill and this to Mary of the religious or ecclesiasticall yeere Quest But why was it iust sixe months after Aun I thinke that not onely in preaching but in beeing borne and euen conceiued Iohn might appeare to be a fore-runner of Christ as that there might be thought no confederacie the one comming so neere the other in time Que. Was the sixt moneth ending or beginning Aun Ending Learne by the former that one may goe before in time and come behind in grace as Iohn did in respect of Christ So as that none of vs should prefer our selues aboue others onely in respect of age 2 And that Iohn though hee were Christes elder in bodilie conception yet seeing greater graces of GOD in him then in himselfe preferred Christ before himselfe teaching what we should doe likewise The person sent was the Angell Gabriell sent from God Where is his nature name and calling Nature Angell as before in the 11. verse Que. Why was an Angell sent whereas the preaching of the word beeing a greater matter is by men Aun The preaching of the Word is ordinarie must be by ordinary meanes this is extraordinary as also for that Isaacks Sampsons birthes were foretold by Angels good reason then it was that this much more should be so as from the beginning to strike into the considerers minds greater reuerence 1 Shall God send his Angels shall not we be willing to send our children about Gods businesse 2 Or shall Angels be willing to goe and we vnwilling 3 Neither can it be chosen but God loueth vs dearly who sendeth his Angels 4 And maketh high account of these matters whereabouts his Angels goe So as if we doe not heede them with all reuerence we sinne 5 Gods sending an Angell noteth his owne mightie power who is euen ouer Angels so as he can send them and none but he No creature hath authoritie to command an Angell good or bad but God So as that euen Witches can not send euill spirits but by the sufferance of God The Fathers often write this Angell Archangell without any great warrant The Angels name is Gabriell as before verse 19. Tremellius noteth on the 1 Luck that Angels are not named in the old testament before the peoples comming out of captiuitie yea before though they were asked of their names they concealed After the captiuitie they are called by names We must take heede of curiosity to search no further then God hath made knowen The Rabbins haue diuers names for Angels good and bad they say he who tempted Eue was called Samaell c. Munst on Math These things are needlesse Let vs know that Angels though they be neuer so many are knowen a sunder of God and are but seruants of God not our Lords to be worshipped The calling followeth sent of God as is before verse 19. Where is noted the person thing Person God sending God the whole Trinitie This which is said of the Angell is true of any rightly doing his dutie So as men had neede take heede how they refuse such as are sent the contempt redoundeth to the sender Men sent must make conscience as comming from God and withall not doubt of good successe This made the Galathians so well to thinke of Paule The thing is sent Sent implieth furnished with a gift called vpon to vse the gift Gift is abilitie to doe a duty One is called vpon when ones hart is stirred vp to vse this gift and others for whose vse it is require the same So as none must presume themselues to be sent in whom these are not In whom these are they may haue comfort that they are sent The Angell presently sent was able to doe his duty So should we all be furnished not to learne when we should practise our duties The place followeth and first generally afterward specially The generall place is a cittie of Galilee called Nazareth Where is the prouince Galilee cittie Nazareth In Asia the lesse is Syria in Syria is Iudea in Iudea is Galilee hauing on the North Tyrus on the South Samaria on the West mount Carmell It is so called for the neere lying There are two Galilees higher lower The higher is called Galilee of the Gentiles not only as Tremellius thinketh popular but for that till Solomons time Gentils dwelt in it or for that Solomon gaue 20 cities in it to Hiram a Gentile 1 King 9 11 or for that it was vtmost