take it is of the Greeke Kyriake as belonging to the Lord for so it doth For better vnderstanding heereof consider the distinctions of the Church and some properties The distinctions are in words not of the scripture but of learned writers 1 As into generall The whole company particular A part The generall is meant in the Creede 2 Againe the whole hath parts So is the Church militant triumphant Militant is that which is warring in this life against the flesh the deuil and the world Triumphant is in glory in heauen Both together heere are meant 3 The Church is 1 visible that may be seene to be a Church 2 Inuisible that is not apparent to outward sence to be a Church The whole Church together in this life is inuisible Particular Church is sometimes visible inuisible The visible particuler Church hath hypocrites admixed The Creede speaketh of the whole Church together and so inuisible in this life Properties of the Church besides these named in the Creede 1 It is but one 2 It hath but one head Christ 3 Out of it is no saluation 4 It shal neuer decay Math. 16 18. 5 It is neuer seuered from Christ The markes in the Creede are holy Catholique Holy is free from sinne raigning and condemning One may be holy vnperfectly perfectly Vnperfectly by sanctification in this life Perfectly by imputation in this life sanctification in the life to come It is meant euery way heere Catholique is a Greeke word and is vsed in Wryters two wayes vnproperly properly Vnproperly and so it signifieth as much as orthodoxall In which sence sometimes the Fathers vse it So might Rome in former time haue been Catholique so is England Scotland c. Catholique now Where marke a cosonage of the Papists who would make the world beleeue that Catholique and Romaine Church is all one and for that Rome was sometimes in this sence Catholique it should be euery way now As well might they iudge the Catholique King to be King of all the world Properly it signifieth as much as vniuersall not tied to one people in one Country of one time of one condition c. So is it to be taken heere The Nicene Creede addeth Apostolique that is holding the Apostles doctrine This the Romanists wrongfully appropriat to themselues Iointly the words together carie this sence that euery one who professeth this Creede 1 Beleeueth that there is such a company as is specified before 2 That himselfe is of the same company Heb. 3 1.1 Cor. 12 13 Heb. 12 22 23. The things which we are to beleeue cōcerning the church are whatsoeuer the word of God teacheth which though we cannot reckon vp all in this short manner of teaching in short time and in right order yet in the most necessary we will endeauour 1 To iudge and thinke very highly of the Church euen next God not onely for the place it hath in the Creede and order after the holy Ghost but for the titles it hath house of God pillar and firmenes of truth body of Christ spouse or wife of Christ. Christ himselfe 1 Cor. 12 12. Yet heere we must take heed that we think not too highlie of the Church As to iudge First that it is aboue the scriptures as the Papists in words teach at least some of them and all that the authority of the scriptures to vs ward hangeth vpon the Church and can no otherwise be knowne The Church is founded vpon the scriptures and Christ not Christ vpon the Church The authority of the scriptures is from thēselues or God in them as the authority of a Princes deede is from the Prince himselfe not from any other witnes So doeth light cause it selfe to be seene as the euidence of scriptures shew themselues to be scriptures Que. Doth the Church nothing to the scriptures Aun Yes 1 It keepeth the Roles and Records of the scripture 2 It discerneth canonicall from Apocriphall it maketh none canonicall 3 It publisheth the scriptures like a Crier 4 It expoundeth and openeth the scriptures Secondly to hold that the Church cannot erre For better vnderstanding whereof wee must know that some part of the Church is in heauen and that indeede can not erre the other is on earth of this doe we speake heere this can and doth erre being a visible company wherein are mixt bad with good Yea it may erre iudicially as the false Prophets to Achab the Scribes and Pharisies against Christ So as that it is no good saying this saith the Church therfore it is to be beleeued Thirdly to hold that the safest way from all error is to hold to the Church True it is indeede it is safe being in the Church visible whereof this is said but the safest is to hold to Christ and the scriptures 2 Neuer to doubt but that there is and shall be a Church for euer So as that it is not possible it should all alwayes be feene for some part are vnborne some are in heauen and very few sometimes haue beene on earth and could not be knowne to be of the Church 3 Thoroughly to take knowledge of the nature of the Church which wee beleeue and is not onely a company professing Christian faith hauing the same Sacraments and lawfull pastors vnder one head the Pope but as we heard before predestinate to glory in time called iustified sanctified and glorified 4 That Christ is the onely head of this Church 5 To know the proper markes of a true visible Church These are the word sacraments prayer good life When I say the word I meane the pure text in the pure sence of it and the sacraments in lawfull administration Que. Whether then is the Church of Rome a true visible Church Aun No For though it keepe a coppie of the Bible text yet it is with great corruption neither in the true and proper exposition For their body of doctrine which they would fetch from the scriptures ouer-turneth the foundation in their idolatry of the masse worshipping saints creatures their iustification by works c. Obiect They haue baptisme Aun They should haue it with the word so haue they it not 2 They haue Baptisme as a theefe might steale away the great seale without authority set it to writing no otherwise 6 That we should ioyne in communion with a true visible Church a true visible Church I call that hath the marks as before holding the foundation of saluation as before and must not seuer our selues there from Indeede we must not consent to sinne or discent in loue 7 That wee must labour to be true members of this Church which heere we beleeue So shall we doe by giuing all diligence to make our calling and choosing sure Calling implieth setting in sauing knowledge faith and obedience 8 That the Church is not appropriated to any people place time So as the Romanists doe fondly who would haue vs beleeue the Catholique Romaine Church As if one shold say the French Paris or English London church
wee considered the cause alone by it selfe now it followeth ioyned with the effect When I shal learne then c. 1 He sheweth that there can be no sufficient praysing of God without learning of his iudgements 2 That he would refer all his knowledge to the praysing of God Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse I will keepe thy statutes Whereof are two parts the thing profession of it Of the thing wee may see before verse 4 the latter part of it neither shall any thing neede to be sayde of the profession that hauing beene declared verse 7 onely some few questions may heere be aunswered and obseruations taken Quest Dauid professeth as though he had some ability in himselfe is it so or whence was it Aun All that Dauid had was from God An vnregenerate man can doe nothing a regenerate man by Christ or Gods grace in him can doe Quest When Iames saith 4 15 that we ought to say if the Lord will c whether doth Dauid offend leauing it out Aun Dauid though he leaue it out in word yet doth he not so in hart so must we and sinne not Compare this profession with that wish aboue verse 5 O that my wayes were directed to keepe thy statutes that which he there prayeth for heere he obtaineth Endeuour to profit is neuer vnfruitfull So end many Psalmes in hope and ioy beginning with feare griefe Marke that Dauid speaking thus boldly fore-casteth the worst which might hinder so must euery one doe Thus much for the fift speciall practise and duty now followeth the sixt and last Forsake me not ouer long And is of the kinde of deprecations wherein a thing is prayed to be kept away In this deprecation may be considered the thing persons The thing not to be forsaken ouer-long Wherein are the kinde forsaking measure ouer long Forsaking in God must be considered as Gods presence is for to his presence is his forsaking contrary God is present by essence works He is no where absent nor forsaketh in his essence which is alwayes euery where His works are of power sustaining all creatures grace Gods power so long as things are is likewise present whē it is away things cease to be This is in all creatures Dauid speaketh of men and some so as that this absence of power is not heere vnderstoode Grace is some peculiar fauour of God And is common speciall Common is indeede a necessary gift to saluation but not sufficient and may be in the reprobate such is vnderstanding of the sauing doctrine in the Bible 2 to be able to conceaue prayer c these many wicked men haue Indeede these are many times taken away Speciall is a gift of saluation and that in the elect as faith hope and charity Gods forsaking of a man in these is vnderstood for somtimes God taketh euen these away but we must remember that 1 He neuer taketh them away fully some braunches or sparkles of them remaine as the roote of a tree 2 He neuer taketh them away finally if he take them away he giueth them againe Now God so taketh these away as that sometime 1 He taketh away the thing it selfe 2 He taketh the knowledge or feeling of the thing to be present 3 He taketh away the worke and fruite of the thing this is Gods forsaking Against all these Dauid prayeth and is greeued at them all 1 Because if God neuer so little forsake vs wee cannot but quite forsake him Annas Burgeus had a good saying at his death to God Forsake not me least I forsake thee 2 If God should thus forsake he could haue no comfort of his owne saluation not hauing or not finding or feeling faith he could not beare the crosse or rise from sinne Thus much of the kinde the measure followeth in English ouer long the Hebrew is Meod and doth signifie 1 much 2 continuance Dauid desireth to be forsaken neither way Much forsaking or great appeareth in the want of a great grace or being left in a great crosse or sinne This is death to a man Continuance is for length of time in a little grace tentation or sin or crosse a greater This is bell Thus would not Dauid be left 1 Though some of Gods children are 2 Gods children doe tremble to think of this kind of forsaking Now follow the persons forsaking God forsaken Dauid me Certaine it is that God doth forsake as mankind in generall so his owne children Yet 1 God is alwayes iust not being bound to his creatures 2 We are not free from fault we first forsake God before he forsake vs. 1 Wherefore in all forsakings seeke to God 2 Search out your owne slippery hart The person forsaken is Dauid who may be considered as a common man man elect He is heere to be vnderstood as elect 1 If Dauid feare to be forsaken who dare be secure 2 In that Dauid feareth this it is certaine he called him selfe to account and marked when God was absent present 3 Know that the children of God who neuer can fall away may be brought to feare and thinke that they may fall away Let vs all therefore gather what strength of grace wee can FINIS THE HISTORIE OF the Gospell WE will expound by the helpe of God the Historie of the Gospell This Historie containeth the deedes and sayings of Christ God and man which things if any other are most worthy to be knowne of all Christians 1 As being in the narration which was to be set downe of our blessed Sauiour 2 Where also are the maine sentences of wholsome doctrine 3 And which are a most cleare commentary of the Law and the Prophets 4 Whence the Apostles haue drawn 5 And the church doth drink vnto saluation Learned disputations before an vnlearned multitude we omit Only we wil draw one threed out of all foure Euangelists not neglecting to our power the description of times and places after a rude manner And that we may finish this our taske all introductions set aside we are to know the inscriptions and the treatises The inscriptions are generall or particular The generall is of all the books together in Greeke Latine whence also in English In Greeke Tes kaines diathekes apanta that is all of the new Testament In Latine Novum Iesu Christi testamentum that is the new Testament of Iesus Christ. The Greeke inscription hath the kinde of that which is written and the perfection The kinde of that which is written is expressed in this word Testament This is set out by an adiunct or propertie new A testament is taken 1 properly for the last wil of a man 2 Improperly for a couenant or league or articles of agreement betweene parties And this testament sometimes is vnwritten before the scriptures were penned written In this place the written testament is vnderstood which containeth as it were the last will of Christ written down and the articles of
that had beene a persecutor to become an Apostle and also Peter who was a fisherman So that 1 Wee ought to distrust nothing which shall please the Lord 2 Neither let vs indeede ascribe any thing to secondarie causes but all vnto God 3 Wee ought so much the more to beleeue because wee see the power of God to shew it selfe in most contemptible things Que. But why doth Luke alone take paines in wryting of a praeface Aun Not that his writings were not authenticall but for that being instructed in Rethorique he doth thus purchase fauour and attention whence he is thought to haue written the best Greeke as also that hee might satisfie the Church requiring a reason of his fact and might procure greatest authority Wherfore vse of humane learning consisting in tongues and Arts is not at all altogether to be reiected whiles it may serue to edefie the Church 2 And godly men vndertake nothing wherof they haue not warrantable inducements 3 We are also to take care that our doctrine may be most acceptable in the eyes of the world The person vnto whom is written is Theophilus Some thinke this name to be appellatiue others proper looke Baronius 533. He is most noble that is according to the Greeke placed in authority 1 Princes are not excluded from the Kingdome of heauen 2 The godly honour the chiefe men in the Church 3 Christians doe speake courteously and ciuilly neither doth that hinder which is in Iob 32 22. Que. But why writ Luke vnto this man Aun Not onely for priuate consideration for peraduenture he had beene before instructed of Luke but also for the good of the Church For if a man in great place authority shal haue once receaued the word others also will receaue the same 4 Wherefore wee ought especially labour to bring all those vnto Christ which are in any high place not onely for themselues but for the Church that others may be conuerted vnto the faith and confirmed in the same 5 Godly men must be holily wise 6 Neither doth this booke any thing more containe particular doctrine because of this compellation or dedication then the Epistles of Paule The thing it selfe followeth which is the writing of an orderly disposed narration c as was shewed before Wherein are the manner orderly disposed c. matter those things whereof wee are fully perswaded The manner containeth 3 things narration order writing A narration is a plaine propounding and setting forth of the thing as it is in it selfe without any externall glosing So as the Euangelists ought to propound nothing which is not receaued and no colouring is either to be set vpon it or to be expected The order from point to point with respect had of the time that the truth might be more manifested and the memorie helped So likewise let vs also endeuour to keepe in memorie sayings and writings Writing is a setting downe in bookes or monuments So as we ought to receaue nothing which is vnwritten The matter followeth those things whereof wee are fully perswaded He meaneth the deedes and sayings of Christ Wherefore let vs heare of Christ These are said to be fully perswaded of the persons in whom we The word in the Greeke which signifieth to be fully perswaded of is a metaphore borowed from ships which are caried with full saile and it signifieth a most certaine perswasion of the truth so as nothing can make vs to recoile from it no not death or any thing else This perswasion is proper to faith necessarily required in euery one of vs. The persons we to wit the Disciples and Apostles that were called none other Wherefore the Gospel was in the world neither was it beleeued of all Let vs not therefore much disquiet our selues if now also all doe not beleeue the Gospell And seeing that Luke doth bring in the called alone to beare witnes for the truth of this doctrine let vs know that not what the world but what the called doe is to be regarded The causes follow and first the impulsiue The first as was reheased before These men were many Cerinthus Merinthus as Epiphan saith 186. Apelles Basilides and others vnder the names of Thomas Matthew as Ambr witnesseth also vnder the names of Iames and Nichodemus Peraduenture he meaneth others which had written before him men inspired of God but these were not many they were onely two The force of the reason is that wee ought to be as diligent for the true doctrine as others are for that which is false We gather therefore that diuers forged Apocriphall and such like writings should be in the Church So as there is required very great iudgement in reading Wherefore let vs not be dismayed with Popish writings but let vs try all things and keepe that which is good 2 That euery man is according to his place to encounter with false teachers And these onely haue taken in hand not finished but I will saith Luke goe thorough withall The second reason they did it of their owne heads but I doe it by the instigation of the holy Ghost Obserue that wicked men doe intrude themselues into matters without a calling that godly men vndertake duties God onely mouing them Que. But it may be demaunded how I shal know that I am stirred vp of God to doe any thing Aun By obseruing these things 1 That the worke be honest 2 That you be furnished with gifts neceslatie for the discharge of it 3 That mouing authority concurre God within vs the Church or the common-wealth or the family without vs. 4 That you seeke to obay God and to doe good vnto others The third reason is in the verse 2 3. Verse 2. and 3. I know all things most perfectly wherein he sheweth the worke of others towards him and his owne industrie towards the thing it selfe The worke of others is as they haue deliuered them vnto vs which from the beginning c. by whom is meant the Apostles For these were they which saw them their selues and were Ministers of the word Where is contained a description 1 of persons which are such as saw or were Ministers of the word 2 Of action haue deliuered By the word some vnderstand Christ not vnsitly but Luke doth not vse to speake so I thinke therefore that the preaching of the Gospell is meant looke Piscator vpon this place I gather 1 That the word of God is knowne to no body from himselfe 2 That the word of God is most excellent where-vnto the Apostles haue serued as Ministers so as none ought to contemne the base function of the ministerie 3 That those which saw and were ministers of the word ministred vnto the word and not vnto themselues The action is haue deliuered that is haue related by word of mouth Is there place then to be giuen vnto traditions yes surely to written traditions but not to vnwritten excepting only such as appertaine to decent and comely order and not to godlines Obserue
to see more and more by their successe that in part their calling was extraordinarie Neuerthelesse they were made elders by their ordinarie Bishops and they being elders ordained others successiuelie The learned know that Bishop and elder so called in the scriptures differ not much so as that way they had warrant enough Lastly the approbation of the Church and successe sufficiently sheweth the lawfulnes of their comming reforming This sending is mentioned as being that which will afford courage to any in his place His name Iohn of a word which signifieth to shew fauor and grace Now he was thus called because God bestowed him vppon his parents in their old age as a speciall grace fauour and for that he should be a chiefe Preacher of grace This name was fore-told Luk 1 13. giuen Luk 1 60.63 One Iohn writ this Gospell and is called he whom Iesus loued this mentioned heere is not he Another is the Baptist who came preaching and baptising this is Iohn that is the Baptist Now sithence the spirit of God noteth names let vs know he looketh to greater matters 2 and let vs not be secure euen in the least 3 besides when we haue occasion to giue names let vs appoint such as may put vs in mind of some good Verse 7 Thus farre for the party witnessing Now followeth the thing witnessed and the office of the party verse 7 and others following The which is set downe simply or by comparison simply in the seauenth verse by comparison in the other The simple setting out of the office sheweth the cheefe poynt thereof To witnes which is made knowen by his readinesse in that he came by that whereof he witnessed of the light by the end that all might beleeue by him Iohns readinesse appeareth in that it is sayd he came without delay after he was furnished with giftes and warranted by calling So must euery one of vs after enabling by giftes called of God not defer God was angrie with Moses for excusing he punished Ionas for starting aside if any discouragements should haue preuailed they might with Iohn but he brake thorough all Hee witnessed To witnesse is to shew some-what of anie thing Iohn shewed 1 the truth Iohn 10 41 2 He made things more cleere as witnesses should he pointed to the Lambe of God It may be obiected Iohn 5 33 34 as though Christ refused his witnesse Aunsw Christ speaketh there as not needing himseffe Iohns testimonie Christ himselfe was of sufficient credit alone But heere it is said Iohn came to witnesse for the Church which had neede and to make things cleere to it which it could not easily perceiue Mark then how carefull the Lord is for his Church that though himselfe neede none yet will vse men for their own benefit so as that if we should not profit thereby we should be too too forgetfull of our owne good 2 And that we had neede to haue things made easie as well as those to whom Iohn came Quest How did Iohn witnesse by word worke writing some or all Aun Onely by word he did no miracle Iohn 10 41 yet hee was an extraordinary man and his ministerie verie strange Whereby we may perceiue our aduersaries haue smal reason to require them of Luther Zuinglius c more then of Iohn Wee teach the same doctrine that Iohn and Christ did and haue the same miracles which hee did for confirmation So as that himselfe should be a monster who should now looke for miracles which often the wicked hypocrites haue doone Christ was cōtent with one Iohns witnes How vnexcusable should we be not belieuing so many Prophets Apostles Martyrs Teachers c Iohn bare witnesse of the light The light before mentioned is called the Word Al the Ministery is to spread abroad this light All hearing should be to be enlightned heerin The end that all c shortly it is that there should be beliefe To belieue is a word that cannot be vnderstood without respect to another Somewhat must one belieue It is heere to be vnder-stoode as Iohn witnessed so as the meaning is that they might belieue that which Iohn witnessed 1 Iohn did witnesse that he was God 2 made man 3 taking away the sinnes of the world 4 they had withall a setled purpose to belieue whatsoeuer more should be reuealed touching this light else had they not sufficiently belieued Now belieuing in it selfe is to take knowledge of the thing that I belieue what it is and what the meaning of it is 2 To be perswaded that that which I belieue is true worthy to be respected euen to my good whereuppon I will indure any thing rather then shrinke from it 3 To apply it particularly vnto my selfe Now this end was intended by God and Iohn and effected And it is made knowne by the parties whom it concerneth and the instrument thereof The parties are all The Scripture vseth to say all of some saith Theophilact So doth it heere all that is sundry sorts not all and euery particuler Thus sometimes it signifieth the greater part sometime the better and may be discerned by the place where it is Heere it is the best such as are ordained to saluation for those are the best part of the world so as that these all are such who are appointed to saluation and life euerlasting none other Indeede diuers haue outward meanes but neuer with intent on Gods part to haue them blessed For he will haue some hardned and not belieue in his euerlasting decree though they continue in vnbeliefe by theyr owne sinne So as that it is not true that God in his euerlasting counsaile would haue euery particuler man in the world saued Indeed such generall speeches are vsed 1 to teach vs that we should not giue definitiue sentence of any to say such a one is a reprobate that onely is in God 2 That when we heare or reade the Word to speake so at large our selues euery one should particularly applie vnto our selues 3 VVhen we find our selues to beleeue we should not lift vp our selues in conceit aboue others God is no other to vs then to others He is all in his mercy Thus much for the parties Now followeth the instrument by him that is by Iohn who was the meane or occasion of their beleeuing so 1 Cor 3 5. Paule and Apollo are sayd to be the Ministers by whom the Corinthians beleeued So God ordeineth that mans ministerie should be the meanes of beleeuing So God blesseth it to occasion faith as euery where in the scriptures may appeare Marke then that of conscience we ought to attend to the ministerie of men That we may looke for a blessing in conscionably attending thereunto That howsoeuer men be occasions of beleeuing yet are they not the onely causes God must be sought vnto and blesse els all other is nothing Hetherto the setting downe of Iohn Baptistes office simply in it selfe Now foloweth the comparison with Christ in the
fault craueth forgiuenesse applieth Christes merits taketh heede of the like sin euer after otherwise then when in worldly matters men denie or lessen their sinnes The third is indignation to wit a practise of holie anger against our selues wherby we often blame our selues mislike euen hate our selues and iudge our selues worthie of any punishment heereuppon all that we doe displeaseth our selues The fourth is feare which is a stirring of the conscience wherby we forecast all worst things vnto our selues doubting least God should not giue vs repentance and forgiuenesse and thinking that mens and Gods anger might breake out vpon vs. The fift is great desire that is a longing to satisfie Paul and all other who might any way take knowledge of their sin with desire to be restored to their fauours and likings The sixt is zeale a most earnest affection of the soule which cannot be kept in but breaketh thorough all and will bewray it selfe The last is reuenge a voluntarie practise of all duties to keepe the bodie vnder and preuent all like occasions for afterward Thus much of repeating his fault nowe followeth his iudging of himselfe worthy of any punishment and that is by reckoning vp wherein God might correct him by word or deede For word That thou mightest be iustified in thy sayings For deede and pure when thou iudgest That is though thou speake neuer so sharply or deale neuer so seuerely yet all is iust eyther in rebuking me by Nathan or taking away the child by death or whatsoeuer els But the words and phrase must be opened first This small worde that is sometimes for end or intent sometimes for consequent and euent as in this place For Dauid did not sin to that intent that hee might make God to be or to appeare iust but when hee had sinned then whatsoeuer hee should doe or say to Dauid were iust and deserued But heere is a doubt One would thinke that Paul in the 3 to the Romans and the fourth verse doth otherwise read and apply this place then seemeth to haue beene Dauids meaning Looke the place Aun Indeede he alledgeth the place according to the translation of the Seauentie-two Interpreters which then was most commonly vsed in the Church which though it â—ad some differing sound in words from the Hebrew yet the sence not much varying he thought good to vse But for the application of it Paule seemeth to me to doe that which our Sauiour Christ in a like case doth Math 4 10. where our Sauiour seemeth to insert the worde onely according to the intent of GOD though it be not in the Hebrew so that which the Prophet Dauid speaketh of God for his owne person Paule maketh a generall that so it is in all parties that God will be iustified and ouercome c. Others interprete it otherwise as though the Prophet should vnderstand this word I confesse and then should follow that thou maiest be iustified that I must needes acknowledge thou art iust c. But I take it that the Prophet hath regard to the second of Sam 12 chap 11 12 13 14 15 c. where God hauing threatened and taken away the child yet Dauid for all this confesseth God to be iust c. Well then in that Dauid thinketh thus of himselfe no doubt but he acknowledgeth he ought to be patient whatsoeuer should fall vpon him so must euery child of God doe But returne wee backe to consider of Dauids casting downe himselfe and submitting to the iustice of God in words and in deedes That thou mightest be iustified when thou speakest but first open the words Iustified not to reckon vp the sundry meanings of it in diuers places of Scripture dooth heere signifie that thou oughtest to be counted iudged righteous speaking not falsely neuer too sharply or hardly When thou speakest or in thy speech declaring no limitation of time and place whensoeuer thou speakest that is at all times Speech heere I take is put for fault-finding or reproouing as by Nathan The meaning is whatsoeuer thy words are yet notwithstanding euen by and in them thou shalt be found and iudged iust It may appeare theÌ„ by this 1 That as Dauid was sharplie rebuked from God by Nathan so sundry times are other the children of God as Peter by Paule c and this must they looke for if not personally by worde yet in the open ministerie or in their priuate consciences So are the Pharises called Vipers the Galathians foolish c. 2 Dauid would shew that his iudgement did differ from the multitude who thinke that God is somtime too sharp for indeede so doe they as Caine and Iob in his impatiencie Take heede then while we fret and charge God foolishlie in our hart we be not of the humour of the world 3 In that that Dauid speaketh this by occasion of Nathan he sheweth that Ministers speeches and rebukes taken out of Gods word are from God himselfe And therefore should be 1 Patiently heard 2 Taken to hart 3 Made vse of for life 4 That whatsoeuer the world or our flesh would moue vs vnto alwayes should wee acknowledge God to be iust and vpright Now foloweth Dauids submitting to the iustice of Gods deedes and pure when thou iudgest As if he should say whatsoeuer thou shouldest doe vnto me yet must I acknowledge thee iust and vpright much more in that thou wilt not let the adulterous birth to liue For God being infinite might inflict infinite punishment but beeing good and iust can doe nothing but that which is most good and excellent All that Dauid saith is in this speech When thou iudgest thou art pure Wherein are 2. things ascribed to God Iudgement Purenesse Iudgement is taken two wayes 1 Properly for giuing sentence in a thing as Luke 19 22. 2 Not properly And then the part for the whole is put for gouerning and ruling the world So Christ saith Iohn 5 22 The Father iudgeth no man but hath committed all iudgement to the Sonne That is gouerneth not the world or ordereth the world without the Sonne but by and with him So is it Psalme 98 9 and oftentimes els where in the Scripture Que. How is it said heere that God iudgeth and Christ denieth that the Father iudgeth Auns Dauid speaketh of God essentially Christ speaketh of the Father personally so as there is no odds For the whole Trinitie iudgeth And that God doth iudge the world it is cleere Gen 18 25 Psalm 98 9 and euen in particuler matters as sparrowes and Haires much more in mens crosses so as that it shall be needlesse further to shew it Know then 1 That nothing commeth by chaunce 2 That all things howsoeuer they seeme to vs of GOD are most wisely done Though I take it that iudging here is yet somewhat more particularly taken for correcting as 1 Cor 11 29 that which is translated dammation indeede is iudgement that is correction so Pet 1 4 17 iudgement must begin that is correction at the
as that none broken in hart should be discouraged sith God doth like them 2 We likewise should not thinke hardly but most kindlie of such Hetherto hath beene the first Verse 18 and greatest part of this psalme for the prophet himselfe now foloweth that which is for the whole Church frō the beginning of the 18. verse to the end of the 19. Whereof are two parts petitions for Sion prayses for Ierusalem The petition for Sion is be fauourable to Sion for thy good pleasure Wherein are the thing fauour manner for thy or according to thy good pleasure But first we may perceiue it is our part to pray for others as well as for our selues 1 because of Gods commaundement 2 for that we are the better if others be well 3 We are members of one body and God is all our Father 4 but Dauid doth thus more particulerly because he might feare that for his sake God would afflict Sion and Ierusalem Sion was the hill in the Cittie of Dauid where afterward was built the Temple now was the Tabernacle It seemeth to be put heere for the Church And in that for persons things Persons are especially those who are of the houshold of faith And 1 Those parents who beget to Sion as faithfull Ministers furnished and endeuouring to instruct in wholsome doctrine Not Wolues not hirelings 2 Nurcing fathers and mothers Kings Queenes Magistrates 3 Daughters of Sion particuler congregations These he prayeth may 1 multiply and 2 florish for the Churches good The things are 1 publishing of sauing doctrine 2 frequenting holy assemblies for exercise of the worde prayer and sacraments 3 withstanding heresies 4 procuring godlie gouernment of the Church The thing be fauourable 1 that is giue these thinges 2 continue them 3 blesse them The manner for thy good pleasure 1 not for our merrits 2 vvhat measure thou thinkest good The petition for Ierusalem foloweth wherein wee may consider 1 obiect 2 act Obiect the wall Act build Ierusalem the chiefe cittie of Palestine First called Salem Gene 14 18. Psalm 76. After that it was called Iebus Iudges 19 10. and of these two names Hierusalem as Iebusalem though some thinke of a verbe Iire and Shalom which is shall see peace and it is in the duall number as Ramathaijm 1 Sam 1. With this was after ioyned the Citty of Dauid so vvere there three Citties in one Nowe this cittie was once the ioy of the whole earth Looke psalme 48 1 2 3. and is taken properly for that Cittie before named improperly for heauenly or earthlie Ierusalem In this place it is taken both wayes for the Citty that then was and a politicall state of the people of GOD for afterward as Esay 2 3. Psal 122 3 6. A politicall state is a company of people well ordered furnished with things necessary for this present life Which may fitly be resembled to Ierusalem Because 1 that as Ierusalem had so other states should haue Lawes from God 2 that as in that cittie so in others God should as it were keepe his Court 3 where should be likewise the pure worship of God Forget not then 1 that outward things come frō God 2 That we are to hang vpon him for them by faith 3 So to seeke outward things as chiefly to haue care for that which is for the common good Thus much for the Citty for which the prayer is made now followeth the obiect speciall thing prayed for the walls of Ierusalem VValls before gunnes were inuented were the chiefe strength of a citie so as heere they are mentioned for that which is the surest and safest for a politicall state Of which sort are 1 Godly lawes which are grounded vppon the equitie of the word of God 2 leaue least to men and Iudges discretions 3 are most for the common benefit 2 Good Magistrates for peace and warre these must 1 feare God 2 hate couetousnes 3 be diligent 4 respect no persons 5 seeke the glory of God the good of the country 3 Continuall succession of good princes 4 Loyaltie of subiects toward their soueraigne 5 Repulsing the open enemy repressing priuie seditions 6 Wealth 7 Bringing vp of children in the feare of God 8 A life at all handes framed according to the word of God The act foloweth build that is if these be absent 1 giue them 2 if they decay restore them 3 increase them more and more Thou ô God who onely canst The thanksgiuing foloweth Verse 19 verse 19 wherin is mention made of the dutie and the acceptance The duty is one and the selfe same of giuing praise and yet set downe in 4 branches 1 offering sacrifices of righteousnesse 2 burnt offrings 3 oblations 4 offering of calues c. Acceptance Thou shalt accept thē Mark that as prayers so praises should be in common for the Church Que. How will this agree with the 16. verse Aun Looke that place 1 Sacrifices of righteousnesses as psal 46 such as are offered according to the intent of Gods iust law 2 In that whole burnt offerings were in praise wee may perceiue that we ought likewise to praise God 1 feruently 2 with the whole hart 3 though it be to our cost The acceptance is such as that God cannot mislike thē Looke psalm 50 23. So as vppon this acceptance Gods children shall be encouraged to continue theyr duty of offring prayses in bringing young bullocks c. FINIS AN EXPOSITION vpon the tenne Commaundements ALl mans happinesse is in the knowledge of GOD. God maketh himselfe knowne by his word a part whereof is the morall Law imprinted at the first in Adam and Eues hart after when that the light of it began to weare away it was proclaimed to the world engrauen in stone kept for record in the Arke of the testimonie in opening and applying whereof most of the Diuine Writers did spend their time euen Christ himselfe came to teach it and doe it and of it one iote or tittle cannot possibly faile It shall keepe the vse that euer it had since the fall to the generall resurrection and therefore is as needful now to be vnderstood as at any time It is commonly called the Decalogue or tenne wordes or commaundements for that there be tenne the morall law for that it setteth downe all duties for manners of mankind of all sorts and conditions sometimes the Law for that it is the abstract and abridgement of all lawes for humane behauiour meaning though the morall law not law in generall is set downe in the 20 chapter of Exodus from the beginning of the first verse to the end of the 17 verse In all those verses are two things cōtained the one an entrance into the commaundements the other the treatise commaundements themselues The entrance is in the two first verses for the more orderly setting down of the commaundements and is likewise double According to the Register of the Law Author of the Law This law which thou now hearest is
sinned not Others are occasioned from the roote of sin in our selues these though the least are sinne These are chiefelie heere meant The things house wife man seruaunt maide seruant c. signifie all other things whatsoeuer of our neighbors these are named as most vsuall and necessarie Paul fetteth it out generally Rom 7 7 whom wee may most safely follow to finde out the meaning of this place which is to condemne the imagination of the thoughts of mans hart Gene 6 5 8 21 which indeed are so by nature in all men women Neither is that speech more then plainly true Gene 6 5 as may appeare for that the like is repeated after the flood Gene 8 21. and is also repeated by Paule Rom 7 7. And though Noah be called iust it was not for that he was so of himselfe but by Gods speciall grace in forgiuing his sin This imagination is the first corrupt naturall motion of the vnderstanding and the will It is in vs before and after Baptisme and is likewise sin before Baptisme it is called originall after Baptisme some Diuines call it concupiscence This certainly after Baptisme is as the Romanists doe not denie 1 This is sinne which most specially is noted in this commaundement Paule calleth this sin Rom 7 8 9 so as one would maruaile why the Counsell of Trent should saie that it hath not the proper nature of sin as it doth 2 Besides it lusteth against the Spirit 3 It is breach of the law for by it one cannot loue God with all his hart c. But it is saide out of Iames 1 15 that lust when it hath conceiued bringeth forth sin and sinne when it is finished bringeth foorth death as if concupiscence did not bring death and so were no sin Aunsw That Iames meaneth actuall sinne by the word sin Concupiscence indeede is not actuall sin yet is it sin for it is originall Besides Iames sheweth verse 14 that when a man is tempted hee is drawne away by his owne concupiscence That drawing away is from Gods law and is a sin so as concupiscence is a sin Wherefore Iames especially willeth to take heed of cōcupiscence because it draweth away and bringeth out actuall sin Now this cursed mother concupiscence with her brood is forbidden These are 1 Thoughts of things which should not be So as thought is not free by Gods lawe thought it may seeme to be by mans law Thoughts ought to be ordered well else they will rise from any thing Bernard compareth things to a Mill which presently as meale grind forth thoughts 2 Dreames arising from concupiscence 3 Sinnes of ignorance 4 Vaine wishes without deliberation Infinite such like Hetherto the wordes and meaning of the tenne Commaundements and morall law FINIS AN EXPOSITION vpon the Lords Supper 1. Corinth 11.23 and so forth AS the whole Epistle so is this chapter correctiue that is to redresse disorders crept into the Church of Corinth Whereof two are mentioned heere the one touching theyr habit and attire in prophecying and praying the other about the Lords supper the which is set downe from the 17. verse to the end of the chapter Wherin are two things shewed one what the fault of the Corinthians was from the 17. verse to the 23. the other what the truth is touching the supper of Christ from the 23. verse to the end of the chapter This which sheweth the truth to be had and held setteth downe the first appointing and ordayning heereof to the 28 verse then the right vsing and communicating thereof The first appointing is taught by the Author and ordainer of this dutie by the time and the partes and the vse or end The Author is the Lord that is Christ yea the Father and the holy Ghost that is the whole Trinitie For none hath power to ordaine any thing to bind all Churches and to continue for euer to assure euerlasting saluation as sacraments doe but onely the Lord. Que. But Paule heere saith that hee deliuered this vnto them Aunswer No further then he receiued from the Lord euen that for matter and manner which hee had from him And if we compare this place with the Euangelists we shall see that Paule word for word hath set it downe as they did Wherefore 1 It is not onely dangerous but not lawfull to adde or take from the sacrament otherwise then at the first was necessary for the same Quest Doth one celebrating the supper in the morning with men and women more then twelue c. agree with Christes first institution Aun Yea but this must be remembred Some things are of the nature and beeing of a sacrament whereto nothing must be put in that meaning or taken from other things are but accessary and besides in regard of time place persons So were sundry things in the Passouer in the Lords first supper which though they be now altered doe not shew that wee breake Christes first appointment Such are the time the place the number of persons the bread vnleauened and others of that kind The time when this was ordained is the night in which Christ was betrayed Not onely to shew the abolishing of the Passeouer but withall to declare the loue of Christ to his Church who immediatly before his bitter suffering had such care of his as also to make all thinke the more of this sacrament as beeing Christ his farewell token as a pledge of his wonderfull kindnesse The parts and whole sacrament follow The which before we can well vnderstand somewhat must be knowne as to make a more easie passage heereunto 1 Of all mankinde some onely are saued that is liue here in the fauour of God and shall fully enioy it afterward 2 Whosoeuer are saued are so by Gods mercifull agreement with them in Christ and for his sake So Ieremie 31 and Ephe. 2 12. 3 Gods agreement is his couenant and compact with his to saue them 4 Those who are in Gods couenant and agreement are at one time or other called that is acquainted heerewith 5 Those who are called haue this agreement and couenant betweene God and them made knowne assured 6 It is made knowne that there is such an one in generall by the preaching of the word 7 It is assured sometime by the Spirit alone sometimes also by outward other meanes 8 By the Spirit when the third person in Trinitie other meanes not being to be had perswadeth a partie that he is in the agreement or couenant of God 9 By other meanes when with the Spirit some outward things are vsed to assure in particuler and more euidently euen to sence 10 These meanes are by learned Writers in the Church called Sacraments This word though it be not in the Scripture thus taken yet is the meaning of it 11 A sacrament is an ordinance of God in the right vse whereof the partaker hath assurance of his being in Gods couenaunt of grace In the due receiuing I say not otherwise 12 Euery
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
with death Whether may a Prince suffer the Ambassadour of a forraigne Prince to vse his conscience Aun I thinke he may because he hath no authority ouer him not being his soueraigne but none of his owne subiects must be permitted to communicate with him in false worship 2 The second property is that faith is explicit not onlie to beleeue as the Church beleeueth but to say what wee beleeue why we beleeue what we meane by that which we say we beleeue 3 The third that it is liuely and formed No true faith is dead Charity is not the forme of faith 4 The fourth it can neuer be lost if it be rooted and confirmed 5 The fift according to the doctrine it belieueth it must be taken diuersly and therefore it is sometimes to belieue sometimes to belieue in Faith is wrought effectually by the holy Ghost instrumentally by the word Hetherto haue we spoken of the manner of this profession in generall and seuerally in it selfe now followeth that we consider it with application to euery branch following First therefore as euery one of discretion must belieue so must they in God so the rest following secondly from the hart thirdly according to diuine truth written Fourthly we must know grounds of scripture for euery one vnderstand the meaning thereof perceiue the difference from others be able to teach them to others apply them to our selues Fiftly professe them in due time expresse them lastly our faith must be liuely And thus much for the manner of profession the doctrine and matter professed foloweth beginning at in God and so on to life euerlasting The matter hath two parts 1 of God 2 of the Church Of God to I belieue the holy Catholique c. exclusiuely of the Church in the rest This of God is essentially and generally or personall particularly Of God essentially in name or attributes Name in God In attributes Almightie Maker of heauen and earth That beliefe is to be in God looke the commaundement 1 Tim 6 17. Promise Iere 31 33 Heb 8 10. Vnbeliefe or not belieuing noted Rom 11 30. punished Psalm 78 22. Beleefe in this kind commended Iohn 14 1. Neither is this onely true in generall but also in speciall and particuler so Exod 3 6. So God promiseth Gene 17 2 no more to Abraham then others Rom 4. For Abraham is father of the faithful Thus did Daniel 6 23 Paule Acts 27 25. Dauid Psalm 22 1. Now this in God hath to be considered the meaning of God then what is this in him God must be vnderstood as in the scriptures The scriptures set out God as he is towards his creatures in generall or toward his Church in speciall Towards his creatures That 1 God is 2 God is one 3 God is a Spirit infinite 4 God is present euery where 5 God knoweth all things 6 God can doe all things 7 Loueth mankind 8 Is most iust 9 Is most certaine and sure of his word Toward his Church as he maketh couenant The forme of the couenant is I will be theyr GOD they shall be my people This forme in generall is set downe Ierem 31. In particuler Gene 17 2. In this couenant is a promise and commaundement Promise on Gods part that he will be our God as Gen 17 1 Gene 1 11 where are promised all things to happinesse full and for euer So as if we tell him of our losse hee will restore it of out sicknes he is phisitian of death he is our rayser In particuler God promiseth 1 To teach vs all things necessarily to be knowne of vs They shall be taught of God Looke Esay 30 21. 2 To maintaine and nourish vs. 3 To defend vs. 4 To gouerne vs. 5 To deliuer vs. 6 To be happines and all that hart can thinke to vs. The commaundement is that they shall be my people that is that wee should belieue all these and doe duties thereafter This is God then doe wee belieue in him when wee professe that we belieue all the former of God to our owne behoofe and doe all duties aunswerable thereunto as God is in generall and speciall towards his Church Memorandum that this article professeth the first commaundement 1 First therefore euery one disavoweth all Atheisme 2 Belieueth in God as the scriptures reueale 3 Acknowledge but one God 4 Who knoweth whatsoeuer they doe 5 Is present to them 6 True of his promise made Whereby they seeke vnto him rest in his iudgment of them are perswaded that all thinges shall worke for theyr good heere and that GOD shall be full and for euer happinesse vnto them so as they make him theyr portion aboue all other things Thus farre touching GOD by Name nowe follow the attributes Ob. The Father is first named therfore should it be first opened Aun So might it Neuerthelesse seeing that attributes are of the essence and Father is a person and essence for easie teaching should goe first therefore we may without offence not blaming the order of the Creede speake first of the attributes These rules must be remembred of them 1 Though heere they be ioyned with the Father that is but for orders sake they belong likewise to the Sonne and holy Ghost and so must be remembred 2 There are more belonging to God and to be belieued in God then these Looke Exod 34 6. The attributes heere are two Almighty and maker of heauen and earth Que Why are these named and no more Aun These are named 1 as beeing very well knowne euen to some of the heathen Giue mee saith S. Augustine a Pagan a worshipper of many Idols a seruaunt of deuils who saith not that God is almightie Plato could see that the world was made 2 These put a manifest difference betweene the true and false god God himselfe by his power proueth himself to be the true God So doth Elias cōuince the people 1 Kin 18 24 34 38 and for making the world looke Iere 10 11 and Augustine Let any make a world and he shall be God 3 These are of speciall vse for fayth and life Que Is there any thing in the order that these are heere named Aun The creation prooueth the almightines of God There are heere no more then these named for shortnesse sake and memory Now for the grounds of this article 1 Consider the generall promise 2 Cor 6 18. More specially applied Exod 6 3. To Abraham Gene 17 1. 2 Where the almighty is prayed vnto there must be faith he is prayed vnto Gene 28 3 Gene 43 14. 3 The practise of Gods children was thus to belieue in the almighty Paul 2 Cor 6 18 the three men Dan 3 17. 4 Vnbeliefe in this kinde is punished in Zachary Luk 1 20 in the Prince 2 Kings 7 17 in Benhadaes seruaunts 1 Kings 20 28. That God is almighty it needeth not to be proued yet to satisfie such as are ignorant this may serue Namely the consideration of the sundry mighty works of God
goe first and the Father being the first in order the doctrine touching him must be so and againe the doctrine of Christ being cleerely manifested after that of the Father it is not without iust cause set after it Thus much as it is ioyned with the former as it is in it selfe it is concerning Iesus Christ c more largely sette downe then any other doctrine in the creede Whereby is declared vnto vs that as we should make account of all other so of this in more speciall sort Hence it is 1 Cor 2 2 Philip. 3 7 8 1 Cor 16 22. In it selfe it is from this in Iesus Christ c. And setteth out the second person by names or estates The names are simple relatiue Simple Iesus this of person Christ this of office First let vs see the grounds of scripture for this 1 He is so called by the Angell Math 1 21 2 So preached to be beleeued in Act 2 36. 3 Being made the sum of the Gospel 2 Cor. 11 4 4 So as God iustifieth him who is of the faith of Iesus Rom 3 26 5 To which very end Paul speaketh Phil 2 10 11 6 Thus doth Christ himselfe commaund Ioh. 14 1 7 Paul and Silas particulerly speake Act 16 31 8 He is in that name prayed vnto This name Iesus is a broken Hebrew word of Iehosuang thus written pronounced in Greeke for that the Greeke tongue hath no aspiration in the middle of words This name hath in it as Chrisostome saith a 1000 treasuries of good things and is as Bernard saith honey in the mouth musicke in the eare a ioyfull showte in the heart In delight wherein Genebrard obserueth that Paul vseth it fiue hundreth times in his Epistles Yet for all that we must take heede we doe not abuse it 1 To make it a word of wonder as some doe Iesu 2 To think it will driue away deuils 3 To giue more reuerence to that name then to other of God Obiect But Paul Phil 2 10 Aun The meaning is that Iesus is the true God and that all creatures should be subiect to him as to the Father Name is for person bowing the knee a bodily ceremonie to expresse inward subiection 4 Not to make it a name of sect or order as those haue done who call themselues of the societie of Iesus or Iesuits This Iesus in Greeke is SOTER 4 in verr vvhich cannot as Tully saith be expressed in one Latine word who gaue or giueth health and therefore the Latine Diuines doe call him rather saluator then seruator He is who recouereth out of miserable estate setteth in happy and keepeth therein The Angell giueth a reason of this Name He shall saue his people from theyr sinnes That is 1 from the fault of sin This is Adams imputed to vs. Ours originall actuall 2 Punishment of sinne 3 Corruption of sin And indeede euery way is Christ a Sauiour 1 By rescue and recouery by strong hand 2 By raunsome He gaue himselfe for vs. 3 He forgiueth our sinnes 4 He destroyeth sin in vs. 5 Hee fully recouereth vs in the life to come from all remainders of sin and calamities comming therefore And all this he doth alone so as iustly he is our Iesus and Sauiour We professe then heereby 1 To haue need of Iesus by the feeling of our sinnes 2 That the Iesus set out in scriptures is our Iesus alone Acts 4 12. Ob Some are called Sauiours Obadi 21 1 Tim 4 16. Aun Those in Obadiah are bodily Sauiours Timothie was a Minister of the doctrine of saluation 3 That in all our neede we will runne to Iesus 4 That wee reioyce at the preaching of the doctrine of saluation by Iesus 5 That in heauen he will fully saue vs from all crosses and calamities Hetherto the name of person that of office foloweth Christ. Consider likewise the grounds of Scripture the meaning the things to be belieued and professed 1 It was thus prophecied by Moses Deut 18 15. repeated by Esay 61 1 expounded by Peter Act 3 22 applied by Christ Luk 4 21 2 God himselfe dooth in some sort commaund it Esa 42 6 3 Consider 2 Cor 5 20. 4 Euen particulerly Luk 2 26 5 The Apostles preach thus Act 2 36 Act 8 5. Act 9 20 and 24 25 6 God threatneth if we refuse Deut. 18 15 19 7 Peter is highly cōmended for thus beleeuing Math 16 17. 8 It was a common knowne thing among the Iewes Ioh. 1 41 and Ioh 4 25 The meaning will appeare 1 by considering where-with it is to be ioyned 2 how it is to be reade 3 what the signification of it is It is to be ioyned with Iesus not to be set alone It is not enough to beleeue in Christ we must beleeue in Christ Iesus The Iewes beleeue in a Christ after a sort Therefore are both ioyned Act 2 36 Luk 2 26 27. It is to be reade not only and barely Christ but the Christ as if it had an article notificatiue Such an especiall one looked the Iewes for Ioh 1 41 and Ioh 4 25 Math 16 16 17 The signification appeareth by the right knowledge of the name Christ is a Greeke word and signifieth anointed It is as much as the Hebrew Messms This name by a part for the whole signifieth appointing to an office whereof oyle or the oyntment was a signe signifying that as many spices went to make that oyle so manie graces should be in the party anointed which should make him nimble to doe and acceptable in the doing of his duty They were wont to anoynt Prophets 1 King 19 16. Priests Kings Thus is Christ heere to be vnderstood looke Act 4 27 and Acts 10 38 wherein wee may consider his calling his gifts his office His calling is whereby hee is of the whole Trinitie appointed and designed to his office Esa 61 1. His gifts are whereby he is enabled fully to do it These are the fulnesse of the holy Ghost Psalm 45 7 Iohn 1 32. Acts 10 38. The office is remaining which is most properly and effectually in himselfe And is propheticall sacerdotall princely Propheticall is whereby he teacheth his the whole will of God to saluation This office is saide to be his for that himselfe first did it sendeth others so to doe Requireth that all their teaching should be according to his He teacheth foretelling expounding Law Gospell Hee expoundeth by publishing making effectuall Sacerdotall or priestly is whereby he is a Priest properly so called for his Church He was the last properly called Priest In his priesthood he maketh reconciliation intercession In respect of his priestly office he is our Mediatour Princely or kingly whereby as a King he is ouer his Gouerning the Church 1 by giuing gifts 2 by ruling by his word and Spirit Keeping vnder the enemies by taking away their power themselues Now of this Christ are wee called Christians partaking the same Spirit dooing in some sort the same things There is difference Christ
perswaded that if we die wee die to the Lord. Rom 14 8. That is should die in the Lord that is pleasing him by faith in Christ and in good conscience As also should know that euen in death God careth for vs. His owne Sonne died yet did he not neglect him The third particuler is Buried Scriptures for which are Esay 53 9. 2 A type therof was in Ionas Math 12 39 40. 3 It was presignified by the woman Mar 14 3 Math 26 12. 4 The story wherof we may see Iohn 19 in the latter end 5 Yea this was so cleere as that there was an order of knighthood of the Sepulcher so as at this day the Turke maketh a great commodity for letting trauailers to goe in and see the Sepulcher The meaning is euident that Christes body was bestowed apart from humane societie as other dead bodies were wont to be serued And this was not onely 1 To witnesse that he was truly dead but that the victory might be the greater in Christes resurrectiō 2 That he might be abased to the lowest 3 And to fulfill the type in Ionas The things the scripture teacheth vnder this article which we professe are 1 A sure confirmation of Christes death in that hee was buried 2 That all belieuers are buried with Christ by Baptisme as Rom 6 4. Col 2 12. that is as buriall declareth many things vsually of bodies buried the like should be in our sinnes Christes body indeed saw no corruption but was powerfully preserued other bodies though doe feele some corruption beeing buried For 1 They are for euer remoued from humane societie in this world so should our sinnes be abandoned from vs. 2 They are wont to grow more and more lothsome the like should be of our owne sinnes in our eyes 3 By little and little they spend and consume away so should our sinnes 4 They waxe out of memory and are quite forgotten so must our sinnes as that we haue no liking remembrance of them 3 To teach vs that wee should not much respect buriall in our selues or neglect it for our friends in comly sort The fourth and last particular for abasement is Descended into hell whereof before I speake as of the other I thinke good to admonish to preuent misinterpreting and misreporting 1 Whereas all learned men are not of one mind touching the meaning of this article I professe that my selfe doe hold wish my hearers to hold in this point as the church of England holdeth and belieueth and that I if I seeme to any in speaking of this article to erre will submit my selfe to the iudgement of them who can and ought to iudge that very willingly vppon reason out of the scriptures vvill change my mind and mind not to cast a snare vppon any but wish them to try that which I speake 2 I thinke that the not knowing of the true and proper meaning of this article shall not hinder ones saluation who belieueth the whole scriptures and the doctrine thereof denieth not the words of this article but willingly submitteth himselfe to be instructed in the truth They therefore who agree in other matters of faith necessarie to saluation differing in this breake charitie are too blame As likewise such as charge men to deny their Creede if they hold not the same meaning of this article with them though they hold the words 3 I iudge that our Church of England hath not synodichally by publique authoritie set downe what should be taken to be the proper meaning of this article Priuate men haue their priuate opinions good they may be but not to bind the whole church The reasons to induce me thus to thinke are these 1 Our booke of articles agreed vpon 1562 setteth down onely the words of the article of purpose as it seemeth leaueth out somewhat that was in that article in King Edwards time 2 A very learned and reuerend Bishop of this land writeth that he was forced to promise that he would openly deliuer which he thought was the likeliest and safest sence as well of this article c. Which he would neuer haue written if he had thought our whole Church had agreed in one meaning Neither indeed the matter beeing ouer-ruled by the word ought he There is a saying when a law is made he who will be wiser then the law is a foole The same learned man sayeth that he hath not so full and faire warrant for the meaning of this article as he had for the redemption of man by the blood of Christ. And yet what warrant he hath for this learned men may examine Besides he addeth that he was aduised and requested by men of greater place then he will name to put the effect of that which he had deliuered in writing That the learned might iudge of the doctrine Whereby it appeareth that this learned Bishop and the other of greater place then he will name meant that learned men should iudge whether he hath throughly written of these matters and trying they might keepe that which is good Obiect There is a Catechisme set out by publique authority expounding this article Aun I know not whether the Catechisme be tolerated to be taught young children or enioyned to all as the doctrine of our Church Besides I allow of the meaning in that Catechisme as Doctor Whitaker hath done it into Greeke 4 Though Ruffinus write that this article is not in the Creede of the Romaine Church nor is in the Churches of the East and though Augustine Tom. 9 in his exposition vpon the Creede to the Catechized leaue it out and it be not in the Nicene Creede and Erasmus write that he thinketh it was put into the Creede about the time of Thomas Aquinas yet I hold it is not to be left out for that other auncient Fathers haue mention of it as I take it Ignatius Epiphanius Athanasius c. 5 Many things by some being written about this article I meane only for edifying of the simple to speake as plainly as I can of it and not to goe out into by discourses 6 I thinke it not good to note any mans person but being by an ordinarie course of preaching brought to speake heereof to be faithfull as God hath giuen to shew the meaning heereof and to prepare for what can come against The meaning is not all a-like to all men Opinions touching the meaning of it are manifestly false probably true Manifestly false are two the first of such who thinke that Christes humaine soule after the separation from the body went downe to the hell of the damned to suffer the paines of hell Against these disputeth Hillarius 16. de Trinitate The second is of the Papists who thinke that he went downe to Limbus patrum the vpper Region or suburbs of hell to take vp to heauen the soules of the godly which they imagined to rest there till Christes resurrection Both these are so grosse that they need not to be confuted
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
2 Dauid is a publique teacher of the Church and therefore must teach in word and deede 3 He is a Prince and must giue the first on set others will sooner imitate 4 He would shew that men must not be ashamed for all mens censures of their good deedes Well saith Aristotle he who setteth out his good duties too much and concealeth them too much both are proud 5 He would heereby tie himselfe to the more conscionable performance of this practise for hauing engaged him selfe by solemne profession it were the greater shame for him to start back All these respects are to preuaile with vs in like cases Thus much for the duty of praysing God c. Now followeth the cause When I shall learne c. Whereof we may consider as it is in it selfe and as it hath vse in this place Considering of it in it selfe we may sunder the endeuour of learning obiect the iudgements of thy c. Endeuour of learning is in the words When I shall learne Learning can neuer be vnderstood without teaching To learne is to profit according to the intent of the teacher A teacher is one offering meanes of profiting and is principall lesse more A lesse principall teacher is whereof there is some necessitie and yet he is not sufficient This teacher is 1 mute Which maketh no sound as bookes other creatures 2 Vocall Who maketh a sound as teachers commonly so called in Church Schoole family More principall is he who is necessary and sufficient so onely is the holy spirit who fully and sufficiently teacheth all His chaire is in heauen his formes are heere vppon earth The intent of the teacher is 1 That the learner should hearken and giue heede to the Maister and teacher So as that reading hearing and the breathing of the holy Ghost are necessary according to our diuers teachers 2 That the learner vnderstand without this all is in vaine yet is it hard in matters of diuinitie Therefore had they neede 1 plainly to be deliuered 2 often to be repeated 3 diuers times to be questioned and conferred of 3 That he lay vp for necessary vses in and according to his kinde of learning Necessary vses in diuinitie are 1 to know doctrine of saluation 2 to haue sauing faith 3 to amend and turne our liues 4 to order euery particular practise of life 4 Alwayes to be profiting and going forward that he may rise from one forme to another All this is to learne Dauid doth not say that he hath learned or will learne had he not or would he not therefore learne yes he had and would Againe it may be thought that Dauid now had not learned but sure it is that he had but hee doth not much account of it in labouring for that which he wanteth he thinketh nothing of that which he hath Now let vs all by Dauids example learne Gods righteous iudgements which we had neede the more to thinke because 1 that all excellent things such is this are very hard 2 we haue no helps of nature to this as to other learning 3 nor take so much time for it 4 Besides many thinke that little of this learning is sufficient 5 surely it is of meruailous vse Somwhat may we iudge of our profiting in this learning 1 If wee can discerne betweene good and bad truth and falshood sauing doctrine and others and best like of sauing learning 2 If we learne to like and practise not only to speake and know 3 If we like and be able to teach others 4 If when our Maister lesse principall be sometime absent we can take out a lesson by our selues by meditating praying c. 5 If our profiting be according to the time and meanes and excellent teachers Hitherto the endeuour of learning the obiect followeth The iudgements of thy righteousnes Wherein is declared the kinde of thing iudgements the subiect of it thine the quality of righteousnes The kinde of thing is iudgements Iudgements are one of the ten names whereby the word of God is called in this Psalm may better be vnderstood if we aright know what it is to iudge To iudge properly is to determine or giue sentence and by a manner of speech where the part is put for the whole it is to rule order or gouerne So God is called the Iudge of all the world Gen. 18 15 and Iohn 5 22. The Father hath committed all iudgement that is regiment to his sonne Now all Gods iudging is infinitely wise as constant God iudgeth sometimes by his works as Esa 26 8. Ier. 1 16 1 Cor. 11 29. where that which is translated condemnation is better iudgement that is punishment And these works are toward ones selfe or some other of mercy or iustice and must not be neglected Wee must know that 1 They are all of God 2 Marke of what kinde they are fauours or punishments 3 Get somewhat out of them to instruct vs in the knowledge or worship of God But yet these kinds of iudgements are not heere meant For besides God iudgeth by his word 1 Cor. 14 24 he is iudged of all the word wherein they are exercised iudgeth him so Ezech. 20 4. These are the iudgements vnderstood which are many some of greater other of lesse importance as the branches and clauses of the word of God are These one is said to learne 1 when hee well vnderstandeth them 2 getteth that fruit by them which God would he should 3 and in more particular vseth them as a rule to frame euery speciall office and practise of life by The subiect or party whose they are is God of whom sundry times we haue spoken before The quality remaineth It may be doubted to what the word righteousnes may be referred for the Hebrew is as that it may be thus of thy righteousnes that is of thee who art righteous as Psalm 15 1 in the mountaine of thy holines of thee who art holy so Psal 51 11. Take not thy holy spirit from me that is the spirit of thee who art holy Or thus of thy righteousnes that is which are very iust for in the Hebrew tongue substantiues are put for adiectiues and then they signifie some fulnes and perfection Both sences are true and may be taken heere for God himselfe is righteous and his word Righteous is that which giueth euery thing the owne Quest How then is Gods word righteous to promise vs fauour who are sinners can it be ours or due vnto vs Aun Certaine it is that it is ours not by our owne desert but 1 by Gods promise 2 And be Christes desert so as God should not be righteous if he should not giue fauour to the faithfull and repentant hauing promised himselfe and his sonne deserued it Gods iudgements are termed iust 1 being Gods who is iust 2 endeuouring to draw vs to iustice Let none therefore murmure at any word or worke of God and euery one labour to be the more righteous by them Hitherto haue
1 That those which saw had not forgotten the word 2 That they rehearsed to others those things which they knew themselues Hitherto concerning the worke of others towards him now followeth his owne endeuour hee had searched out all things perfectly from the beginning The act he had searched out The obiect all things c. He searched out not only sought after as namely who had learned and vnderstoode them Obseru 1 That Luke followed after holy men 2 He looked for fruit by conuersing with them and seeketh after all things that appertaine vnto Christ from them that vnderstoode them 3 He doth not giue ouer before he hath attained 4 He getteth that which he seeketh Our trauaile is neuer in vaine Perfectly 1 As that nothing was wanting 2 Hee will not slightly know these things but thoroughly for number to haue all and to make vse of This must be our studie neither is it blamed if it be not most fruitfull It must be most diligent for instruction and vse to enforme others All things they be the speeches and deeds of Christ howbeit not all but such as were necessary vnto saluation for the world could not containe the bookes that should be written of all Vnderstand therefore that wholsome thinges are to be sought out 2 And that learned men know more themselues then is needefull they should teach others 3 That onely the saluation of the hearers is to be aymed at Also he searched out these things from the beginning which respecteth the order namely from the first ministerie of Iohn And he went thorough vnto the end Thus also we must doe Hitherto were the impulsiue causes Verse 4 now followeth the finall that thou mightest acknowledge c. Wherein are certaine propositions 1 Theophilus was instructed in the word 2 Yet the acknowledging of the truth is necessarie 3 Theophilus did not at the first acknowledge the truth of those things whereof he had heard 4 Luke wrote the Gospell that Theophilus might acknowledge the truth The doctrine and vse is manifold Obserue out of the first proposition 1 What catechising or instructing is 2 That it ought to goe before 3 That Catechising and a larger maner of expounding and applying the word of God are for substance all one Onely after Catechising a more accurate and large exposition is necessary 4 That Theophilus a man of ripe yeeres was catechised and stoode in neede thereof so as we ought not to scorne it That it is also necessary And seeing we are instructed from our youth there is good reason why we ought to be more learned But how if we haue cause to examine our selues search whether we haue no neede of Catechising 5 That Theophilus a most excellent man for place and ofspring gaue his minde vnto catechising and that he spared so much time from his owne busines to bestow on this Obserue out of the second proposition 1 What is that which is translated certaintie namely that truth whereof a man is perswaded Whereon who so euer resteth he shall neuer fall nor miscarie Of such is the word of God in it selfe Wherfore fearefull is the speech of one calling the Historie of Christ a fable And he that groundeth vpō the word of god cannot erre 2 That such truth is to be acknowledged Now acknowledgement hath 1 More full vnderstanding 2 Distinction 3 Profession Out of the third proposition after the proofe of it search whether in the world there is not alwayes the same slacknes in the hearers of the word which wee shall vnderstand by the causes of it which are 1 The excellencie of the doctrine it selfe going beyond our capacitie which euen not Adam knew in paradise 2 The deprauation of our nature 3 The spiritual aduersaries 4 The slender vsing of meanes 5 The contempt of the doctrine it selfe Que. But whence may wee be able to iudge of our acknowledging Aun Out of the former Theophilus being learned yet did not he sufficiently vnderstand 1 Much lesse did the vnlearned 2 Obserue that ignorance if it will amend it selfe and goe on to acknowledgement doth not condemne Luke doth not forsake rude Theophilus Out of the fourth proposition obserue 1 That to acknowledge the truth meanes are requisite 2 That the care of the Ministers must be that the hearers may haue the certaintie But why Aun Not onely for the solid comfort of the hearers but vnlesse the certainty be acknowledged the godly shal halt in their duties For they shal not so put their affiance in God as they ought 3 That writing is sufficient to perswade touching the certainty and therefore miracles are not to be expected 4 If once writing sufficed ought not much more so often reading and preaching establish our faith Iohn 1 Chap from the 1 ver to the 15. Hitherto hath beene the praeface the narration followeth in the rest of the whole body of the Gospels And it is summarie of the whole Gospell particular and distinct of euery seuerall branch The summarie narration is contained in the first Chapter of Iohn from the beginning of the first ver to the end of the 14. And it is concerning our Sauiour Christ God man and that either in himselfe or in the ministerie of Iohn the Baptist both which the order scarsely obserued are heere contained Now the sum of the 14 verses is a description of Christ God and man Whereof are two parts the former touching his deitie the latter touching his humanity That which is touching his deitie is from the first verse to the end of the 13. Wherein he auoucheth that Christ is God shewing it himself as also confirming it by testimonie He sheweth it in the ver 1 2 3 4 5 9 10 11 12 13. In the doctrine touching Christ his deitie two things are to be considered his essence person His essence in the ve beginning ending 1 2 3 4 5 9 10. And heere are comprehended his eternitie the name and appellation of God his effects The person is noted in these words was with God His eternitie is propounded in the first verse repeated in the second Seeing the Church by way of teaching vseth the words of essence and person although they be not found in the scripture we are to expound the same The essence is that whereby the deity hath his being and it is common The person is that whereby the deity is distinguished it is proper There is only one essence but a three fold person the Father the Sonne the holy Ghost This is therefore the drift of Iohn namely to shew that Christ is both God and also a distinct person This is the summe now let vs consider the words of the text Verse 1 In the first verse are contained three propositions In the beginning was the word this is the first proposition for the deitie of Christ proued from his eternitie the most plaine and naturall disposition whereof is thus The word was in the beginning And heere may be considered the subiect
the vvord Heb. 1 10. Psal 102 26. Heb. 1 2. Yet not alone but with the Father and the holy Ghost The works of the Trinitie vnto any thing without Opera ad extra are vnseparable from any person wherefore the Iewes obserue that the name of God is of the plurall number Que. Why therefore doth the Euangelist so diligently set downe that which is now so common vulgar a thing in diuinitie Aun The misterie of the Trinitie was not so distinctly knowne Adde to this that the Iewes did acknowledge rather one God then three persons and truly least of all supposed they the sonne of Mary to haue been God Vse Seeing that the Word who also was made man and our Sauiour hath created all things let vs know that we hauing the Word haue titles and interest to the creatures according to the measure of the gift of God otherwise not so as we are first to seeke for him He doth also no lesse giue vnto vs then he did at the first create that if we haue any thing we are to render thanks vnto him The things made are all things which considered together they argue his power seuerally his wisedome mercie All things both the greatest and the smallest and those euils which are now called the euils of punishment Gen. 1. Mala paenae Psal 33 6. Wherefore seeing that no other cunning Artificer but euen the Word himselfe hath created the very least things let vs know that they are most worthy our consideration and let vs bestow some labour in meditating of them euen of Lyce and Pismeeres Quest But how doth God create the euils of punishment An. Surely they are very good most profitable All things are meant that Angels may not be excluded and inuisible spirits yea the whole world Wherfore those Philosophers erre which make the world to haue no beginning In this place notwithstanding I thinke all things are put Synecdochically for the creatures without life as the heauens the earth the meteores the elements and those things which are digged out of the earth Wherefore naturall Philosophie is very profitable which vnfoldeth the natures of these things The manner of making is implied in these words by it Heereof also 2 things are auerred What is the manner of their existence namely that they were made and how by it They exist when they are first brought forth into being Also they are sustained and vpholden Heb. 1 3. Moreouer they are administred and gouerned By it that is as I gesse he commaunding so in the 1 of Gen. For Gods saying is there commaunding Learne the power of Gods word when God himselfe willeth And let vs accuse our selues so incredulous to beleeue stiffe necked to obay the word of God Learne also to vse the word nature aright Hitherto hath been the first proposition the second followeth and without it was made nothing that was made And it seemeth to be a secret aunswer to an obiection which might thus be gathered Are euill things then made by him namely sinnes Aun No an euill thing was neuer made therefore it is not by the vvord Que. What is then the originall of sinne Aun The Creators forsaking of the creature and the abuse of free will in the creature Que. Is it not therefore God be it spoken without blasphemie the occasion of sinne Aun Nothing at all God is tied or bound to no creature he is most free Thus farre proceeded the first part of the distribution Verse 4 the second followeth touching things endued with life which are made by the word And it is set forth in these words In it was life By it is meant the vvord as was said before Was also as before that is subsisted from eternitie Onely we are to enquire concerning life and the particle in Life improperly so called which is a vigor wherby things continue in their proper condition is not to be vnderstood in this place because in that sence it was taken in the member going before But life properly so called is to be conceaued And it is naturall spirituall heauenly All these are within the vvord yet naturall life seemeth heere especially to be meant The particle in delareth that it is in the vvord as in a fountaine that it may be transfused into the Church Hitherto we are rather to vnderstand it of life transfused into the Church Notwithstanding these things are not spoken more of the Word then of the Father and the holy Ghost Looke the branch concerning things made We gather therefore 1 That the Word is the fountain of life Iohn 5 26 Acts 17 28 Colo 3 4. Iohn 14 6. Wherefore the name nature is wisely to be vsed 2 We are to giue thanks vnto the Word for life receiued what soeuer meanes haue been vsed 3 If what things the Word had in himselfe the same hee doth deriue into vs why should not we likewise do so vnto our bretheren 4 Seeing life is from him we are euen to frame our naturall life according to his will Now naturall life standeth in nourishing growing procreation and the senses 5 Neither can there be a better rule of gouerning life thē the Word Gala 2 20. The third member remaineth And the life was the light of men c. Verse 4 and 5. And heere are contained a proposition in the end of the fourth verse an explication in the fift Euery word seuerally of the propositiō is to be vnfolded Life is put for the fountaine or that which springeth frō hence Heere is meant the fountaine as immediatly before is set downe that which springeth from it In this place the person which is the fountaine is vnderstood which is life many other things So is Christ life Iohn 14 6 Colo 3 4 that the Word himselfe is heere to be meant Was as before he truly beeing life from himselfe For so the Sonne hath life in himselfe Ioh 5 26 to wit essentially and he is the Lord of life Acts 3 15. By his voyce those that were dead in sin are raised vp He so was that he alwaies is and remaineth Light is that which maketh manifest Ephe 5 13. And it is vncreated created Vncreated as God light of light Created which is taken properly improperly Properly whereof is handled in naturall Philosophy Improperly so it is in this place it is a metaphor or borowed word For euen as light maketh all things manifest so doth the Word it is wel translated in the latin Lux not lumen Now this light is an instrument and gift of perceiuing and it is naturall supernaturall Naturall which is intellectuall a gift giuen by GOD to man whereby he is able to vnderstand things Supernaturall is of grace glory The Word is light that is the fountaine of this manifold light yet notwithstanding this place is to be vnderstood of naturall light as it may appeare out of the 9. verse And it is the reasonable soule with the faculties instruments hereof
that we need not enuy them neither thinke these outward things the best 2 Know that if vnder an euill Prince Zachary and Elysabeth were good what should we be in good lawes and Gouernours 3 And seeing that Iudea came to Herods gouernment let vs take heed least that by our sinnes we procure the like iudgement to our selues and if the same befall vs let vs labour beforehand for so much grace as may make vs hold out therein Question But why is Herods being King mentioned Answer To shew that Iacobs prophecie Genesis 49 10 is fulfilled Question Was not the scepter gone from Iuda in the Machabees time who were of the Tribe of Leui Aun They were but keepers thereof in dangerous times Againe it is not meant I take it that the Gouernour should alwayes be of Iuda but that among the people of the Iewes in this Herods time who was the first king of Iudea it was others 1 Heere we see the certainty of things fortold in the scriptures 2 That promises to the Church for outward things are not for euer 3 This were enough to proue to a Iew that Christ were come Thus much for the time the next mentioned is the man for his kind of life generally that he was a Priest A Priest was as is discribed 5 Heb 1 and represented Christ He was of the order of Aaron this order ended when Christ dyed Priests were not in that time contemptible but of good regard succeeding into the roome of the duty of the eldest sonne so was Aaron the elder brother Priest Quest Are there no Priests now Aun If you speake of Priests vnproperly to offer spirituall sacrifices all Christians are Priests but if you speake properly there are none since Christ Quest What thinke you of the Priests of the Romish Church Aun As of Ierobohams Priests they haue filled their owne hands and haue no calling and whereas they pretend to be after the order of Melchisedec they shew themselues vnlearned and wicked for there was no order of Priest-hood according to Melchisedec but as Melchisedec is mentioned without father mother genealogy so is Christ againe so to be dooth properly belong vnto Christ 1 Know from all this there is no reconciliation without Christ whom the Priest did represent 2 That then Priest-hood was no disgrace why should ministry now be 3 Vse wisely the name of Priest of Prest or Proestos not of Sacerdos 4 Since Zachary executed the Priests office in such times when he saw litle fruit and might be discouraged let vs all learne to keepe our stations wherein we are set of God going cheerfully on in our duties committing successe vnto God though many discouragments incounter vs. Particularly he was of the course of Abia. For better vnderstanding heereof looke 1 Chron 24. Whence it appeareth that Dauid ordained 24 courses of Priests euery one to serue his weeke or fortnight as may appeare 2 Chron 23 8. The course of Abia was the eight of those 24. Dauid distinguished these thus not only by his Princely authority but in spired by the holy Ghost being to giue his best directions to Salomon who should build the Temple whereto Gods solemne worship should be tyed after a long time it had beene in a flitting Tent or tabernacle Thus hee dooth 1 That no Priest though there were many should be idle 2 That the burden beeing borne by course and not alwaies lying vpon one might be the better borne with longer continuance 3 That things beeing done by course none might be grieued troden downe too much or grow insolent being lifted vp aboue his brethren but all might be done louingly and brotherly 1 Kings may doe no more in Church matters then they haue warrant for by Gods word and Spirit 2 No Minister in the Church should be idle but worke in due time 3 It should be prouided they might so worke as that they might continue the longest for the most good of the Church 4 There should be no inordinate superioritie among them His name was Zachary wherein we may consider the very name and why it is recorded so to be Zachary signifieth remembring GOD. Some thinke it was he mentioned Math 23 35 slaine betweene the Temple and the Altar but they haue no warrant so to think Sure it is this name was well liked for that the friendes would haue had Iohn to be thus called It shall therefore concerne those who giue names to giue such as may put in mind to the caller called or hearer some good It is here recorded so to be First because there were but few at that time so godly 2 To shew that God keepeth a record of his 3 That we might haue them as Presidents whom we might follow and be like It followeth that hee had a wife which meaneth that as himselfe so his wife was maintained by his Priests office not onely so but their whole charge Que. It may be demaunded whether it be not as lawful for such as attend the word and Sacraments now to haue wiues as it was for the Priests Aun Yes all alike for that there is nothing against it in the word but for it as might be shewed and cannot be denied by the Papists themselues who teach that to forbid as they speake Priestes marriage is not diuine but Apostolique or Church-law They know that none of vs now doe take the vow Quest But what say you of their Priests whether may they lawfully marry or no An. If they made a vow of single life and cannot keepe it they ought to marry But see their reasons whereupon out of Scripture theyr Church inioyneth single life 1 They abuse this very place Luke 1 23 and 1 Chron 24 for that they say when they ministred they were from their wiues Aunswere They were indeede from theyr vviues especially those vvho dwelled not in Ierusalem where the seruice was to be performed not for any thing but that the distance of place hindered as such as goe to the Tearme at London leaue theyr wiues at home 2 That 1 to Titus a Bishop must be Sophron the vulgar translateth continent Aun Vnproperly for Paul requireth the same in vviues 1 Tim 3 11 and in young men not disswading mariage but that they should be of sound mind and graue cariage 3 The 2 Tim. 2 4 None that goeth on warfare entangleth himselfe with the businesse of this world Aun This may concerne Leuiticall priests as well as any whose seruice is called warfare and yet they were married It is spoken of all Christians who war against satan the world the flesh Hee who doth but vse Gods ordinance no more entangleth himselfe this way then he who eateth and drinketh Indeede if he wrap himselfe in an vnequall match he entangleth himselfe but if beeing sufficient and dooing his dutie if he be faine to seeke maintenaunce it is the Churches fault 4 The 12 of Exod 11 they who eate the Passeouer had their loynes girt the loynes beeing the seate of
so long time preaching verse 17 Now followeth the cleering heereof verse 17. vvhereof we may speake generally and specially Generally obseruing 1 That as the Angel would haue Zacharie perswaded of this which was deliuered so is it our dutie to be throughly perswaded of the truth of that which God bewrayeth vnto vs. 2 God caring so long before for his Church it was aboue 400. yeeres he doth care for it in present 3 We may aunswer the Papists who aske vs where our Church was before Luther the like might be saide of the Church before Iohn Baptist 4 This prophecie so long before vttered in time performed may teach vs that so shall other the word of God In speciall this verse is to apply the prophecie in Malachie 4 to Iohn the Baptist VVhich is done by comparing the persons the gifts the workes The gifts that hee should goe before him in the Spirit and power of Elias Where is the gift with some making knowne of the person The person is said to goe before him This may serue to make knowne all seruitours of what sort soeuer generally but more specially Iohn the Baptist All that they must remember they are before God and so had neede to deale from the hart which if they do God seeing they may haue comfort whatsoeuer others thinke Specially Iohn where we may consider what hee is said to doe and in respect of whom Hee is saide to goe before that is liue some-while before him in the publique office of the ministerie For indeede so he did 6 months This was but as a seruaunt to make way for the maister following to the embacing of himselfe 1 Marke that precedence in time is no note of true aduauncement 2 Though it be to our owne disgrace in comparison of others we must doe our duties In respect of whom this is Christ One would haue thought that Christ should haue gone before Iohn to procure credit to Iohn not to sende Iohn the weaker before him but God in all his appointments must be obeied The gift is the Spirit and power which differ I take it as generall and speciall or cause and effect spirit is generall power speciall Spirit doth signifie the gifts of the Spirit whereby Iohn did his dutie Iohns dutie was to preach repentance and minister the sacrament of Baptisme The gifts necessary heerunto were 1 knowlege 2 vtterance 3 zeale which hath a great loue of God and the people which made him neglect no opportunities 4 seuere and strict life Power might signifie the efficacie which appeared in Iohns preaching but that followeth afterward I take it therefore for a gift whereby hee could hold out in this his course against the scoffes of the Iewes and frownings of all Herods courtiers These things in Iohn were personall and for that tyme yet is there neede of the like gifts for like persons in like times Consider whether our times may not in some sort be like those The liknesse of persons followeth in the person of Elias though there be no note of liknesse set out so Esa 1 10. Hos 3 5. It is not meant that Elias should personally reuiue or that by Metempsychosis his soule was in Iohn as Pythagoras and some Iewes thought it might But it is called the spirit of Elias for being like his as Numb 11 25 not that Moses lost any of the spirit but for that they had the like So the spirit of Elias is said to rest vpon Elizeus that is gifts like vnto them Otherwise accidences goe not from subiect to subiect Fitly may Elias and Iohn be likened together in person in respect of the corrupt times wherein they liued Hauing not many associats in the pure worship of God Elias hauing to doe with Ahab and Iesabell Iohn with Herod and Herodias They were both of great zeale of austere life The Iewes were deceiued looking for personall Elias so are the Papists in the end of the world Hetherto the liknesse in gifts the last is in worke to turne the harts c. Where are three speeches two of or from Malachie the third of the Angell The first that he may turne or to turne the harts c. Where is the thing he shall doe and the parties in whom he shall doe it The thing is he shall turne harts Turne is as before shall cause to repent Harts noteth the originall of true turning namely the hart Hart metonimically is the soule and so synecdochically the whole man So as vnlesse turning be from the hart and the hart bring the whole man there is no sound repentance The parties are the fathers toward the children Fathers and children all vnderstand not alike Some by Fathers meane the Iewes present Scribes and Pharisees elder in yeeres and aboue in place by children Iohn the Apostles to whom Iohn by his preaching should draw them to ioyne in faith and loue Others by Fathers vnderstand the Patriarches Abraham Isaac Iacob c by children the present Iewes as Iohn 8 39 Math 3 9. Ob. Why but then it were fitter to be said the harts of the children to the Fathers for the Fathers nowe cannot change their minde rather then of the Fathers to the children Aun You shall read the like phrases elswhere in Scripture Besides by a certaine metaphor liking or misliking is ascribed to them in heauen Though Abraham know vs not that is hath no cause to like vs. So Luke the 15 the Angels are said to reioyce so hell Esay 14 9. The latter is most probable Now these are put for that part of the triumphant Church whereto here Iohn below should gather his hearers in vnitie of the Spirit and faith and obedience For the Church is Christes body gathered together in one whereof that part in heauen is one this in the earth the other Learne 1 what we should looke to haue wrought in vs namely to be gathered to the Church and in what order namely first to God then to the Church 2 That hee that is not turned to God is not of the Catholique Church to his owne comfort 3 So must men be gathered to God as at one in themselues for faith and loue els is there no true turning 4 That heere beeing turned to God while wee are below we are sure to haue a part among the Fathers aboue The second seech is the disobedient to the wisedome of the iust men that is he shall turne the harts of the disobedient c. This speech is brought out as if it were in Malachie but is not Where we may see that there was an other Greeke translation of the Bible vsed then the supposed of the 72. It sufficeth vs that the holy Ghost vseth heere this clause Heere are only the parties mentioned disobedient which are turned to the wisedome of the iust men Disobedient heere are the children before The word for the which disobedient is set in the Originall may signifie either such as will not be perswaded to belieue or
this affiancing should be 1 with reuerence in the presence of God and calling vpon his name 2 and before godly and faithfull witnesses There is no time appointed in the word betweene affiancing and marrying onely good orders in Churches require thrice publishing Two sorts are heere to be blamed 1 Who neglect to be affianced whereas the practise is in the word of GOD. 2 Who closely without due reuerence or witnesse contract themselues The party to whom she was affianced for sexe a man for name was Ioseph for blood of the house of Dauid It is needlesse to speake of the signification of the name whereof looke Gene 30 24 or to shew that names of good men are recorded in scriptures to teach vs that they are not forgotten with God and that such names should be giuen which may put in minde some good thing This Ioseph is noted for a good man of an honest trade of life though poore With such according to our places should we be willing in marriage to match His blood of Dauids house that is line This is added to note the stock of Mary For the Tribes were kept distinct and married within themselues saue that of Leui and to shew the fulfilling of Gods promise to Dauid But marke how God fulfilleth his promise hee keepeth and performeth the spirituall and best of it the other is not materiall Dauids kingly outward estate dooth not heere appeare Ioseph was but poore Marke 1 that houses decay 2 and that Ioseph of a great house beeing in pouertie standeth not vpon his blood but falleth to some honest labour so should we in like case The third marke is her name Mary the same with Miriam in Hebrew and the old Testament The signification and cause of giuing are not hard to be found There were diuers Maries Heere no difference is made for that she was very well knowne and need not further to be spoken of Now the Angell is further made knowne by his going in to Mary by his speech by that which fell out therevppon namely her feare Going in to her noteth the place and the Angels beeing where she was Quest Where is it likely that was An. VVithin the house in some priuate Chamber or closet For women are willed 2 Tim 5 to keepe house so is Sarah saide to haue beene in the Tent Gene 18 9. And one who is often in the street is noted in the Prouerbs of lightnesse Mary therefore beeing a vertuous woman sure it is shee was within no doubt praying reading or dooing some good thing Heere note that Parents should keepe in their virgins 2 That virgins themselues should be no gadders abroade 3 That young men should not intrude into Virgins company 4 That when virgins are in the house they should spend the time about some profitable businesse not onely be tricking vp themselues c. 5 Lastly that bestowing our selues well at home Gods Angels will find vs out and wee shall be sure not to want the presence of the holy Ghost Thus much of the Angels going to Mary now followeth his speech is to verse 37. and is of saluation of comfort of particuler message of aunswer That of salutation Verse 28 is verse 28. VVhere first we must remooue the abuse and then consider the things which wee are to leaure thereby The abuse among the Papists of this place is great Luther said the Lords prayer was a great Martyr it is much more true of the Hatle Mary The abuses which we will note are 1 That it is patched vp together by fetching from other places as blessed is the fruite of thy wombe by adding the name Mary Iesus Amen 2 That the simple are abused by the translation of full of grace 3 That cōtrary to all warrant it is appointed in such sort as is among the Papists to be vsed 4 That it is appointed as a prayer Whereas wee should no otherwise vse it then the Angell who vsed it in salutation as also for that the words themselues are of salutation It is said it is of thanksgiuing and so may be in kind of a prayer Aun It is not And if it should be of thankes it should be to God Stapleton addeth it may be a prayer by way of insinuation as that Behold he whom thou louest is sicke and If thou wilt thou canst make me cleane Aun If it be a prayer it must haue commaundement and promise it hath neither And if it insinuate it must insinuate somewhat heere is nothing Ob. It may be vsed as a salutation Aun No. A salutation is ciuill the Romanists appoint this to be vsed religiously Againe salutations be to persons present the Virgin is absent Ob. Why may not shee as well be present in spirit as Elizeus and Paule Aun Paules presence was his allowance Elizeus was an extraordinarie sight which when they shew in Mary we will beleeue 5 That it is so often repeated especially in their Rosaries and penances That their should be ten Auemaries to one Pater-noster and that 150 Auemaries with 15 Pater-nosters make a Ladies Psalter This is meere babling and lip-labour not needing further confuration The Papists are impious that abuse Christs practise of thrice repeating the same for theirs in this As weake are the Rhemists and Stapletons reasons from the honor of the Virgin for that this is the first message of the incarnation and is a summe of the Gospell All is false Thus much for remouall of the abuse now followeth to consider what we must learne thereby which will appeare when we know the meaning thereof This first branch hath 1 Formes of salutations to wit Haile The Lord with thee 2 Titles in saluting as Freely beloued Blessed among women And that both are double it teacheth that these things are not to be neglected The former forme of salutation translated Haile might better be reioyce not only for agreeing with the originall but to preuent superstitious curiositie arising out of the Latin Aue for Eua and sine-vae Salutations haue beene diuers health peace ioy prosperitie c. Haile is as much as health as being a good gift of God but heere it might more fitly be turned ioy or reioyce the Angels speech the giuing of the ioy which no doubt but he meant most hartily 1 Marke the seruants of God are not rude and vnciuill they neglect not so much as salutations 2 They performe them hartily not only in shew as the greatest part in the world now doe 3 They haue good formes of salutation not prophane as many haue 4 And sithens the Angell wisheth ioy we should labour for true ioy and euen holy reioycing in the fauour of God The former title is freely beloued according to the Greek as also Sa and Iansenius iudge whatsoeuer other Papists thinke of fulnesse of grace whereas in Christ onely is fulnesse And sure this was very fit least Mary might be puffed vp with conceit of her owne holinesse Now if Mary were freely beloued
and things being alike I loue my selfe in greater measure Hetherto the summe of the second table which Christ commendeth in that hee saith it is like to the other 1 hard to be kept 2 necessary 3 profitable wherupon the former the Law and the Prophets doe depend that is are chiefly spent in setting downe the duties contained therein The commaundements themselues of the second Table follow requiring all duties of all sorts to men and these are of practise and act or of motion and first thought Practise or act signifieth such as are with consent and these are verse 12 13 14 15 16. whereof as the persons towards whom they must be practised are diuers so are the kinds The persons are superiors or betters and others Duties in respect of betters are commaunded verse 12. before the rest to shew that publique must be preferred before priuate The commaundement requiring these duties is the first with promise Ephe. 6 2 shewing some speciall regard that ought to be had thereof One may doubt howe this should be true since all commaundements if they be kept haue promise of life and againe seeing the second commaundement likewise hath promise of mercie to thousands c. But we are to aunswere that Paule in calling it the first he meaneth the first of the second table and the first which hath particuler promise the commaundements all and so the second haue a generall and indefinite promise This commaundement chargeth to honour Parents and forbiddeth the contrary It hath two parts the dutie the promise The dutie is honour thy father and thy mother The promise in the rest The dutie setteth out the parties and the thing The parties honouring to be honoured The partie honouring or who is to honour thou that is euery one as before noble as well as others great men as well as others So did Salomon honour his mother though hee were a King 1 Kings 2 19. so did Ioseph his parents hee beeing a great Prince This must be thought of for all practises of honor The parties to be honoured father mother Who signifie all other superiors whatsoeuer whom God thus calleth to teach all superiors to be affected to theyr inferiors as parents to children in which meaning the Romans called their chiefe men fathers and withall to teach inferiors in what kindnesse they are to performe dutie to wit as children doe to Parents But Christ forbiddeth Math 23 9 to call any man Father Auns Christes speech must be taken in his owne meaning Hee meaneth heere father in that sence it was vsed among the Pharisees and such as would be counted learned So else where dooth Christ speake fitting himselfe to the conceits of his hearers as Iohn 5 31 If I should beare witnes of my selfe my witnesse were not true That is if I were as you suppose mee to be So likewise Iohn 7 16 My doctrine is not mine that is as you take me to be a meere man c. After the same sort forbiddeth he to call father The Iewes and Pharisees vsed this as a swelling title being desirous to be called in Hebrew Abothemi that is our Fathers as the holy Father the Pope so the Romish priests are Prince c. 4 Then may superiors looke for all duties with a good hart when themselues performe theirs First among all are naturall parents Their duties are ioyntly 1 Before euer they haue children to endeauour themselues to be in the couenaunt of God that their chyldren so may be else are they butchers of their children before they be breeders out of Gods couenant better not to be Other parents one calleth parents of dirt Parents are in the couenaunt when they belieue in Christ and are baptised 2 They must mary in the Lord. Children in whoredome are branded with perpetuall infamie Those marry in the Lord when both professing true religion haue parents consent and holily doe consumate solemnize mariage wherein the children are begotten 3 Such children as God shall giue they must consecrate to the Lord as Hanna did Samuell it is like Eunica did Timotheus Especially God required the first borne 4 Asloone as may be conueniently they must procure them to be baptised in the presence of faithfull witnesses Esay 8 2. 5 All their life long they must giue their children good example As their childrens yeeres will beare they must bring thē vp in nurture and instruction of the Lord. Ephe 6 3. And first acquaint them with the grounds of truth necessary to saluation 1 at home 2 bringing them to publique assemblies 3 looking that they behaue themselues well there Secondly as soone as may be to breake them of theyr corrupt desires The neglect of this marred Ophni and Phineas Elies sonnes Adoniah Absolon Dauids sonnes Thirdly to invre them to doe things rather for to please God then for flattering or gifts Fourthly they must not make them too gay in coates but allow them conuenient diet and attire Fiftly at least let them learne to write and read 7 They must pray for their children 8 They must obserue their childrens dispositions and gifts and thereafter prepare them to such a kind of life and calling as they shall be fittest for Gods glory the common good taking heede of idlenesse and euill companie 9 They must haue a care in due time to prouide meete mariages for them In dooing all these as the fathers gifts are commonly the greater so the greater must his endeuour be But in any case this must be looked vnto that the parents be not deuided that that one doth both must doe one must not cocker against the other one neuer mar what the other maketh This is a common fault this way The mother she hath her peculiar 1 to nurse her owne child if well she may otherwise to get a godly wholsome and carefull nurse 2 to teach it at home in the tender yeres 3 to looke to the cleanlinesse and handsomnesse of it All these same things should others doe who are in the place of naturall parents Parents by spirituall office follow father and mother Father as before so was Paule to the Corinthians 1 4 5 to Timotheus 1 1 2 to Titus 1 3 to Philemon 19. Such an one is hee who is set ouer vs in the Lord enabled with gifts endeuouring the sauing of soules Whose labors if God blesse he is more then a father By fathers we be by such we blessedly shall be though it be GOD who is the chiefe worker Thus was Elias to Elizeus Elizeus to king Ioas. One who endeauoureth this way must be in sauing doctrine deliuering it easily to be vnderstood as particularlie as may be besides prayer and continuance in all Mother is the Church Gala 4 26 out of the which there is no saluation so that hee hath not God his father vvho hath not the Church his mother This is the Catholique Apostolique Church built vppon the Apostles and Prophets Aunsw Before I doe it I must out of
the word of God be perswaded of the lawfulnesse of it and not doe it doubtingly then is it sin 2 I must take heede of giuing scandall But what if searching to finde out the nature of the thing commaunded I cannot finde it out in the particuler as my Prince commaunding mee to assist the distressed King of Portugall I see no further into it Aun I thinke I not onely may but should be perswaded of the lawfulnesse of it In this case I take it rather to be the Commaunders fault if there be any then the obeyers The kinde of the thing heere mentioned is honor shewing all manner of due respect euery way in the highest degree Honour conteineth all other duties in it and is if wee should speake as it is praise-much increased and enlarged declared by all other tokens In this place according to the sundry parties to whom it belongeth it is diuers to all euerie it is as much as is due We may consider of it as generall or speciall Generall wee may call that which belongeth to all parents and this is manifold 1 To iudge that they ought to be honoured for that excellencie God hath put vpon them Rom 1 13. 2 To iudge them better then our selues in that behalfe Phil. 2.3 Rom 12 10. 3 Purpose to shew them honour in all things 4 Commendable shamefastnesse in their presence Iob 29 20 21 22 which ariseth from the conscience of our owne vnworthinesse in comparison of those who are our betters 5 Care in all things to hide their infirmities Gene 9 22 23 24. We see how that displeased God Infirmities should neither make vs shew lesse honor nor procure vs to tell them to others 6 We must pray for them and giue thankes 1 Tim. 2 2. 7 Shew all reuerent behauiour to bewray our inward reuerencing of them and to cause others so to doe and that according to the word of GOD and honest customes of our country as 1 to stand and not to sit Leuiticus 19 32. 2 to be vncouered 3 to be silent and forbeare noise 4 to giue honourable titles But what meaneth that Iob. 32 22. I may not giue titles least my Maker should take me away suddainly Aun It is meant of flattering and glosing titles Therefore mark how Sarah called her husband Lord Elizeus Elias father Ioas Elizeus and such like therefore were the children torne in peeces by Beares for calling bald-head 5 We must preuent their good desires as farre as we may know them and not stay to shewe dutie till it be demaunded 6 Countenaunce gesture gate attire c must be thereafter Speciall followeth and is particular or proper Particuler which agreeth to some but not to euery kind and partie Therefore to naturall parents gardians magistrates maisters pastors 1 Care to please euen the froward 2 obedience to theyr commaundements 3 to haue a care as wel what they think of vs as what they doe to vs 4 to yeelde to their corrections without aunswering againe 5 to relieue them in their wants Christ blameth such who vnder pretence to giue to the offerings of God gaue not to their parents it is true of others 6 Not to dispose of our selues in mariage without due respect of euery of them as the word of God requireth 7 when we are out of their iurisdiction to keepe an honorable conceipt and affection to them So did Hester 2 20. Proper honour remaineth which belongeth to some one kinde And first to the naturall parents belongeth the common and particuler honour in greater measure so as not onely he that striketh his father Exod 21 15 but also hee vvho curseth his father should die Exod 21 17. Looke Prou. 30 17. The Mother bare the father and shee brought vp beare their infirmities relieue theyr wants more then others To the spirituall father 1 Thess 5 13 to haue them in singuler loue for theyr workes sake Yea Gala 4 15 that they would haue beene contented to plucke out their own eyes c. This is called 1 Tim 5 17 double honour which Chrysostome vnderstandeth for reuerence and things necessarie for life I thinke wee should not be curious about the number Double signifieth much and great honour so the Spirit doubled or a double portion 2 Kings 2 9 signifieth very much as the first borne was to haue a double portion All this honour is that the Pastor may with more authoritie preach the word and that the people with more fruite might heare it The first is that the spirituall father may be without feare 1 Cor 16 10. which is to be deliuered from vnreasonable and captious men Second that hee who is taught in the word make him who taught him partaker of all his goods Gala 6 6 thus were the Leuits prouided for The third Rom 16 4 that they aduenture to maintaine the preachers though it be sometimes to endanger themselues The fourth not to receiue an occasion against them but vnder two or three witnesses 1 Tim 5 19. The fift to vse them more secretly in cases of conscience then we will others To our spirituall mother we owe 1 to iudge that shee is the keeper witnesser interpreter of the Scriptures that the authoritie of the Church hangeth vpon the scriptures the scriptures not vpon the Church 2 We must keepe the peace of the Church 3 We must not depart from the Church if it hold the foundation 4 We must duly reuerence the iust censures of the Church To the father of the country that is the Soueraigne 1 not to curse him in our thought nor in our bed-chamber 2 To take lawes and money of his making 3 to be armed at his commaundement To the inferior Magistrate to assist him for the execution of iustice All schollers of neuer so high or great place must yeelde all seemely dutie to theyr Teachers Wiues owe to theyr husbandes subiection Ephe 5 24 submission 22 as to the Lord this is comlie Colo 3 18 and is from that lawe Gene 3 16. in the generall honour which was spoken of before For indeed the wife is the glorie of the man 1 Cor 11 7 that is she ought to doe to her husbands glory rather then her owne and that in her attire and such things which while they are costlier or gayer then their husbands is to his dishonour if it be with neglect of his commaundement to the contrary with impayring his estate leesing his authoritie ouer her To the nurce we must not be vnkind Maisters must haue theyr honour of fidelitie and counsell-keeping Looke vpon Abrahams seruaunt Gene 24 Vpon Ioseph in Egypt before he was in prison when hee was in fauor with Pharaoh looke vpon Iacob with Laban Let old men haue theyr due of experience neuer to vpbraide them with the faultes of age Looke Iob 32 6 7. To them who excell vs in gifts this honour is due 1 that we in honest and plaine meaning acknowledge such gifts without hiding lessening deprauing 2 We must