who can deserue and if the Angell admonished her thereof it is good for vs to admonish one an other and surely there is good vse heereof To teach vs humility and to make great account of the gifts of God The latter forme of salutation is the Lord with thee is or be It was an vsuall manner of salutation among the Iewes Iudges 6 12 Ruth 2 4 Psal 129 8. And wisheth all good Now marke wherein is good in that the Lord is with vs that is in euery sort fauoureth vs. So as our selues must labour for this must indeauour one to an other And if this be wished to Mary much more had euery one of vs need thereof This is said of liuing and to present not of the dead Euen our ordinary salutations should sauour of grace The other title is blessed among women The like is Iudg 5 24 that is in comparison or aboue other women This being blessed signifieth that God doth fauour her in speciall sort And that men doe praise and shall praise her For so blessing being blessed in diuers respects doth signifie Blessed of God is fauoured of men is praised Now God did fauour her not in giuing her onely sauing grace but in choosing her to be the mother of God The like fauours of God are we to acknowledge in our selues and others And though we doe not bodily beare Christ yet if wee plant him or beare him in our harts by faith it is a great mercy which we must acknowledge in others and in our selues 2 God when it pleaseth him euen bestoweth vppon his children true praise in the iudgement of his Church so as we may know we shall haue it if God thinke it good for vs. Otherwise let vs not looke for it 3 This acknowledging heereof in the Angell sheweth that there is a time when one may be put in minde of the true praise he hath 1 True praise For false I take it he is not to be acquainted with That is whē the partie told hath such grace as to ascribe the glory to God 2 When the thing praysed is a most excellent and manifest gift of God 3 When the partie praysed had neede to be hartened incouraged in God 4 When the partie praysing doth it that GOD may haue the glory not to flatter c. 4 Women may learne what is theyr true praise To haue fauour with GOD and to conceiue Christ in theyr harts by faith not their gay coates and other tricks The speech of comfort followeth 29 30 ver Verse 29 Where is the occasion and matter of it Occasion verse 29. Her being troubled This is set out by two meanes thereof and the effect The meanes are the sight of the Angell and his speech Shee saw him for that hee assumed some body wherein likewise glory appeared This is extraordinary and must not be looked for now The best apparitions are in the Word and Sacraments So as to them must we runne and not to reuelations Shee was troubled Troubling as before in Zacharias it is taken from stirred water and signifieth perplexitie of thoughts when one cannot tell what resolutely to thinke VVhere marke 1 To what passe and perplexitie Gods children sometime may come 2 As that they doe not slightly consider great things 3 But consider Gods workes with feare FINIS AN EXPOSITION vpon the 1. of Peter 1 Peter 1 13. ¶ Trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ. AMong the sundry duties in this Epistle and other Scriptures inioyned Christians this in this place is not least and should not be last which for that the seuerall words doe signifie diuersly is not all vnderstood alike of all had need in generall to be cleered that way before we can in due sort profit thereby Trust in the Greeke word is hope and is taken sometimes properly and other times vnproperly Properly it signifieth to looke or waite for a thing to come Vnproperly it is the same with belieue trust in a vvord promise or speech and the doubt heere is which way we should take it Also grace for sound is a Latine word of gratia signifieth fauour or liking and is put sometimes for the welspring of all good things from God to vs as in the beginning of diuers Epistles Grace and peace otherwhiles for some particuler loue token that commeth from thence And that not yet after one sort for often it signifieth such a loue token which we haue heere which vsually is called grace and more sildome for that which is afterward in the life to come as in 1 Pet 3 7 it seemeth to be Now though it be certaine that some speciall loue token be heere most chiefely intented yet all doe not agree whether such as is in this life or afterward Againe brought may be said to be that which now is brought at the instant and present time or that vvhich shortly shall be So Math 3 10 euery tree is said to be hewed downe for shal be hewed downe And Reuel 22 20. I come quickly for I will come quickly because hee will certainly come and it will not be long ere hee come so for grace brought eyther now or afterward Last of all reuelation of Christ when Christ is reuealed that is gloriously at the last day or when Christ reuealeth himselfe by his word or Spirit now in this life The sundry senses of these wordes haue caused that diuers learned men haue thought diuers wayes of this Scripture and taken the meaning to be not the same Some thus Looke for the glory that shall shortly be brought vnto you at the glorious appearing of Iesus Christ Others thus Trust on that present grace that now is brought vnto you by Iesus Christ himselfe reuealing and opening the same Both are good and agreeable to Scripture and each haue the countenaunce of learned men Yet one place can haue but one proper meaning Neither must wee onelie care that interpretations be true but that they be fit and stand on theyr owne bottome I iudge that the latter is the better 1 Because it more agreeth with the plainnesse of the wordes so as that scarce one is taken out of the owne proper signification 2 It is very rare not twice that I know that grace is put for glory as it should be heere by some mens iudgements 3 Seeing Peter had mentioned the last end before verse 4 5 it is most likely that now heere hee should set downe the way and meanes that bring thereto 4 If the former should be meant then must the Apostle repeate that heere which he had set downe aboue verse 7 which is not likely so soone considering how short and presse Peter in his writing is without needlesse tantologies 5 It seemeth that the order of his writing should point to the later for being afterward to intreat of obedience he heere layeth a golden foundation of faith before from whence the building of all good workes is
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
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
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
It procured taking away sinnes reconciliation Looke Heb. 9.28 looke Eph 2.16 Col 1.20 2 By it Christ triumphed ouer all spirituall enemies Col 2.15 The things we doe professe are 1 Disavowing of all corrupt doctrine touching the crosse 1 As that the crosse where-vpon Christ hung is to be adored for the touching of his body For first it is fabulous which is reported touching the finding of the crosse Secondly such adoration is forbidden in the second commaundement Thirdly Ezechiah brake the brasen serpent when it was applied to like abuse Fourthly why might not Iudas lips and the tormentors whips c alike be adored Fiftly one might as well reuerence the gallowes whereon his friend were executed Sixtly such like things doe the Turkes religiously vsing a peece of the Arke of Noah 2 That the likenes of the Crosse is to be worshipped For if not the Crosse much lesse the likenes Obiect Math. 24 30. Mention is made of the signe of the Sonne of man to wit the Crosse An. It is meant of Christ himselfe as Act. 1 11. Reu. 1 7. 3 The signe of the Crosse is venerable Much more then the Crosse but the contrary was shewed before Secondly if the signe should be holy it should be for likenes to the true Crosse but that hath it none The likenes of the true Crosse is T. the signe is ✚ or ✚ or such like Obiect But some Churches vse the signe of the Crosse Aun As an outward or ciuill thing for order not for holines For neither a baptised party hauing the Crosse is thought to haue more holines neither one wanting it is thought for that to haue the lesse 2 Learne what is the true crucifix Christ preached crucified Gal 3 1. 3 That wee by nature are accursed for whom Christ must be crucified 4 That by Christes being crucified wee are freed from the curse 5 That we are deliuered from captiuity to hell sinne and sathan Christ hauing triumphed ouer them all 6 That with Christ wee must be willing to beare our Crosse Math. 16 16. 7 That wee must loue Christ crucified 1 Cor. 2 2. Gal. 6 14. 8 Not to be ashamed of the scandall of the Crosse 9 To be crucified with Christ Gal. 2 1 Gal. 6 14. 10 To aduaunce the Crosse of Christ 1 Cor. 1 17. 11 That if we be crucified with Christ we shall be glorified with him 12 This article should keepe vs from relying on men to much 1 Cor. 1 13. The second perticular is dead For the which are scriptures Gen 3 15. Thou shalt bruse his heele 2 Prefigured in all the bloody sacrifices as is shewed Heb. 9 12.1 Cor. 5 7 Ioh. 19 36 1 Pet. 1 19. 3 Fore-told by Esay 53 7. Dan. 9 26. 4 Christ himselfe darkly fore-telleth it Ioh. 12 24 33 and Ioh 18 32 and Mar. 10 33 34. 5 Euen Caiphas against his will prophecied Ioh. 11 49. 6 The Iewes went about it Ioh 7 19 25 7 They sought for false witnes to this purpose Mar 14 55. 8 They put Christ to death as Peter telleth them Act 3 15. 9 He was dead Ioh 19 33. 10 So the Apostles declare 1 Cor 15 3. 11 And Christ himselfe as past Reuel 2 8. 12 Paul sheweth the end Rom. 4 25. And more Heb. 2 14. 13 The persons for whom are not left out 2 Cor 5 14. Yet so as Paul restraineth them Rom 5 6 8. 1. Thess 5 10. The meaning heereof will appeare if we know First what it is to die To die properly in a reasonable creature is to haue the soule seuered from the body So was it with Christ Obiect Did not this vntie the personall vnion Aun No For though the body and soule were seuered from betweene themselues both were ioyned to the godhead so as the body was preserued from corruption the soule was in happines Quest How could the Prince of life die Aun According to his body and in his body Secondly if we know consider the sort of Christs death Death may be said to be naturall violent Naturall the cause wherof breedeth in ones selfe this we call ones faire death Violent is when the cause is without one as by sword fire strangling c. Christes death was violent foretold by Esay 53.7 by Christ Math. 16.21 and Math 17.23 and Math 21.38 so endeuoured the Iewes Ioh. 7 25 so did they 1 Thess 2 15. Quest But why violent Aun Christ had nothing in himselfe to cause him to die 2 It was meete that so things prefigured in sacrifices might be fulfilled Yet so for all that was it violent as voluntary Ioh 10 18. Therefore is it that Christ crying aloud gaue vp the Ghost Thirdly if wee know whether Christ died as wee were dead or should die Death is first second Or death is worldly spirituall euerlasting Worldly is the seuering of soule from body Spirituall is the seuering of soule and body from sauing grace Euerlasting is the seuering of soule and body from euerlasting glory Christ I take it died onely the first death and ouercame the two other Procuring by his death that worldly death becommeth no crosse to vs. Deliuering vs from spirituall death Causing that euerlasting death shall neuer approach to vs. How should the fountaine of grace and glory be depriued of either The things which the scripture teacheth to professe are 1 That if one died then were all dead 2 Cor. 5 14. That is 1 that euery one must naturally die Heb. 9 27. Obiect Henoch and Elias died not An. A priuiledge taketh not away a law Their translating was a kind of death 2 Euery of vs were dead spiritually Eph 2 1 Colo 2 13 not the virgine Mary excepted 3 That all had deserued euerlasting death Ephe 2 3. 2 To take heede of sinne sithence the stipend thereof is death insomuch as Christ putting our person vppon him could not escape death Rom 6 23. 3 To be perswaded of the loue of God to vs Rom 5 8. 4 That all and euery of our sinnes are satisfied for Rom 4 25 Heb 9 12 Gala 2 21. Insomuch as no punishment shall be inflicted Rom 8 33 34. 5 That I am freed from obedience to the law in the rigor thereof Rom 6 7. Insomuch as mens traditions shall not bind me Colo 2 20 21. 6 That euen the curse of death is taken away hence are places of buriall called sleeping places and death sleepe Ob All die An The sting of death is sinne 1 Corin 15 56 which beeing taken out it shall not hurt vs so to the godly is death the entrance to happinesse 7 That I should die to sinne Rom 6 3 Colo 3 3 5. 8 We must take heed of scandalising our brethren Rom 14 15 1 Cor 8 11. A scandall is occasion of sin Nay wee must doe all the good wee can to our brethren Iohn 1 3 16. 9 The more our outward man perrisheth the more should our inner man be renued 2 Cor 4 10 16. 10 To be
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
the Priest was in the holy or most holy nothing was said so as the people were not defrauded of edification in the Papists Churches most is done in the Chauncell which the people heare not but walke vp and downe in the body of the Church To this Zachary came first not onely dooing the dutie but in manner and forme as it should be the like must wee doe 2 He was not content to be in the place but to doe the dutie substantially no more must we 3 Though the Temple were then euen a den of thieues hee did not for his part forbeare to come to due his dutie commaunded Why then should we forbeare Gods ordinances for wicked resorters to them so that we doe not cōmunicate theyr sinnes The owner of the Temple is the Lord Iehoua the true God the Father Sonne and holy Ghost Not that he was tied to the Temple or did infuse actuall holinesse into it as some fondly thought but for that 1 God commaunded it to be built 2 It was dedicate to his honour and seruice 3 Thereupon called by his name 4 Wherein himselfe made speciall appearance in fauour 5 And still though it were prophaned kept the name and vse 6 Till the Iewes not returning to God it was vtterly rased 1 Learne first not to thinke superstitiously of Churches putting holinesse in the place 2 Wee must not iudge of our deedes by intention it is necessary to haue Gods warrant for euery thing as Salomon had for the Temple 3 Publique places are for Gods publique seruice 4 And should be called by his name if by any 5 In holy publique assemblies there is a more speciall presence of God 6 Therefore let vs looke to our feet when we come thether Eccle. 4 5. 7 Churches that haue beene abused the abuse taken away may serue for the worship of God 8 As the Lords Temple when the people among whō it was would not repent was turned so may any visible Church be defaced Verse 10 The second thing done in the time is that the whole multitude of the people were without in prayer while the incense was burning This setteth out the time precisely and seemeth to haue beene in the feast of trumpets Iohn was prophecied to be the voice of a crier Hee began to preach in the feast of trumpets therefore it is most likely he was thereabouts conceiued which was the 11 of September on Thursday For Christ who was 6 months younger then Iohn was conceiued the 25 of March But be this as it may be heere are fiue things to be marked 1 What was done they prayed 2 Of whom the vvhole multitude of people 3 Where without 4 When while the incense was burning 5 How long while the incense was burning I shall not neede to shew what it is to pray It is crauing things needfull of God according to his will or so praysing him It is not said whether one vttered the prayer and the others ioyned thereto or whether as in singing of Psalmes they all vttered them together I thinke this latter Looke the title of the Psalm 22. Sure it was some set forme of prayer to agree with the set forme of the incense-burning Forget not then 1 That one of practise in the Temple of the Lord is to pray 2 That set formes of prayer are warrantable 3 That they should be resorted vnto 4 Then is Christes intercession for vs when we by his Spirit can pray for our selues The people prayed The people are heere such as Paule 1 Cor 14 23 calleth vnlearned Not Priests though it can not be thought but some Priests were among thē but they are thus called by the greater part who for that as some think this was one of the three feastiuall times when all the males were to appeare were of diuers sorts some of higher place who might pretend employment in greater matters poorer who might alledge that they could not attend this ouerlaboured who should need refreshing VVomen are not heere mentioned but sure it is there were of them As may appeare by Anna 1 Sam 1 and Luke 2 30. Mary came vp with Ioseph to the feasts afterward Yea children came as may appeare by the precept Exo. 23 17. and the practise Luke the 2 42 43. Thus seemeth Paule to haue beene brought vp Nowe for that good examples are patterns for vs we must learne 1 Not men in high place to pretend employment vnnecessary for exemption from the duties of the worship of God though the duties seeme baser as ordinary prayer 2 Poore men in pretense of needing to worke or buy c must not forbeare 3 Seruants should not make such times only for bodily refreshing 4 Yea women which aske more dressing and nurse children must all they can cast to be at such assemblies 5 Children should their way chalked to the house of God They were in the Temple singing Hosanna Now some thinke that this meeting was on a weeke day to wit Thursday for which I will not much contend Sure it is Gods seruants did resort together to the worship of God not only on the Sabbaoths and set feasts but on other dayes God appoynted the daily sacrifice thether to did Anna Luc 2 37 resort Gods seruants meditate in his word day and night A practise see Act 13 42. And such exercises as are needfull warrantable by the good lawes of our country should we take as appoynted from God We ought therefore to resort to the weeke exercises especially 1 For that we haue as necessary vse of them for our soules as of markets for bodily affaires 2 They will be in steede of houshold exercises which all should haue but few haue 3 Men are so ignorant as it is very necessary thus to be helped 4 Few or none absent but spend as much or more time in the weeke worse 5 Men may make supply of the time by rising early going late to bed working harder spending lesse 6 It hath beene the practise of best Churches 7 This people haue done it more heertofore then now Men should not goe back 8 Strangers doe come 9. Those who are nigh the Church haue little excuse 10 By thus resorting we should bewray our true loue to good things when thus without constraint we resort We would not secure any man and speake but for the good of all This people praying was a multitude and whole It is thought this multitude came by occasion of the feast according as Exod 23 14. Yet sure the trumpets was not one of thē but might be about the feasts of trumpets Sure this multitude was either by occasion of the feast or otherwise If it were by occasion of the feast marke Exod 34 24. 1 God promiseth his people outward things if they seeke spirituall 2 The people trust God and doe not feare want 3 They had their whole families in good order who could bring them thus thether If it were not by occasion of the feast yet did Gods seruants so in
had all afflictions in the world as of Iob or Lazarus or whosoeuer 4 Nay grace comming to vs in this estate shall vphold vs teach vs to beare all and make them sweet and fruitfull to vs. Now followeth the speciall manner how By the reuelation of Iesus Christ. That is as was shewed before by Iesus Christ reuealing In which sence God that is the Father is likewise said to reueale Gala 1 15 16. The Spirit also 2 Cor 3 16 17 and Christ himselfe called a light for the reuelation of the Gentiles Luke 2 32. But most cleerly Paule speaketh Gala 1 12. that hee receiued the Gospell not by man neither was taught it but by the reuelation of Iesus Christ that is Christ Iesus reuealing as wee are to vnderstand it heere And in this speciall manner wee are to consider the name and nature of this matter with the enlarging of it The name and nature is that it is reuelation the enlarging of Iesus Christ. Reuelation is of a Latine word and signifieth as much as vncombering or taking away that which hindereth the sight as a curtaine scarffe or maske or any such thing So that heere it is a borrowed kind of speech from thinges in some such sort couered Peter in writing this might thinke of the sundry couerings in the Tabernacle and Temple and of the veile there or of that which couered Moses face Exod 34 in the end whereof Paule writeth 2 Cor 3.15 Howsoeuer certaine it is that things before Christ were not so reuealed or vncouered as afterward The Leuiticall ministery was most in shewes shadows some of the auncient Fathers haue a pretty resemblance to set this out When Thamar should be deliuered Gene 39 shee had twinnes the elder first put out his hand afterward drew it in againe then was his younger brother borne then the elder so say they there was a little shew of Christ and the New-testament as the putting out of a finger or hand but presently it was hid then preuailed a great while the Iewish politie in the end though followed Christ fully exhibited Neuerthelesse from hence wee must know 1 that howsoeuer these things heeretofore were hid yet for substance they alwaies were in the Church for indeed God neuer left the Church without meanes of saluation immediatly from the fall and afterward darkly I confesse yet truly none must denie Wherefore while this world lasteth men liuing may be saued 2 Indeede it is true things before had many couerings yet the godly and chosen of God pearced thorough them all that hindered not theyr saluation So should we neuer by the hardnesse or hidnesse of things be discouraged from seeking till we find and euen saluation 3 Since now things are cleerer if wee haue not a greater measure of sauing grace our fault is the greater 4 Nay surely things are so euident that if wee be damned wee can alledge nothing but we may iustle so be Hetherto the name and nature now followeth the enlarging of it it is the reuelation of Iesus Christ Iesus is a broken Hebrew word and signifieth as much as Sauiour and is the name of the sonne of God and the virgin Mary implying the vertue and effect of his office to whomsoeuer he is thoroughly reuealed for indeed hee perfectly faueth them Christ is Greeke and signifieth annointed that is fulfilled with the holy Ghost to be the Prophet to teach the Church The Priest to make reconciliation to bring into the fauour of God and intercession to keepe in his fauour The King continually to rule and is that which in Hebrew Messias is So as that wee might read it thus of Iesus the Messias These names shew two things 1 that Iesus reuealeth 2 that he reuealeth himselfe Hee reuealeth himselfe as the Authour of this reuelation as to the woman Iohn 7. To Paule Acts 9 3 4 5. To the Disciples going to Emaus To Paule Gala 1 12. This he doth by himselfe 1 personally as in the former ministerially by others as to the Eunuch by Philip to Cornelius by Peter to Paule by Ananias I take it this latter way is chiefly meant heere though the other may be true And Christ is said to reueale this 1 for that hee himselfe began first to reueale 2 for that hee sendeth other reuealers 3 And he it is who blesseth all reuealing Must not then this thing which so great a personage by himselfe and others taketh care to reueale be of great importance It was most necessary he onely should reueale as beeing able and beeing of credit Or can a man not make much of Reuealers since they come from Christ Pharao honoured Ioseph greatly for lesse reuelations Gene 41 45. He reuealeth himselfe as the chiefest fauour Any thing frō him is excellent himselfe aboue all in him are all without him all things are nothing Forget not then that Christ is the pith and substance of all the Bible 2 And that we can neuer heere to much and to often of him 3 Neither can we know him but by himselfe light maketh me see light 4 When he is reuealed you haue the greatest fauour in the world God in great loue let Moses see Canaan a far of one day of the sonne of man a great good how much then his whole selfe Hetherto hath beene that where-about endeauour is to be bestowed now followeth the endeauour it selfe Trust perfectly on the grace The which we may consider as it is in it selfe trust perfectly and as it is applied to the thing for so must the trust be as that it be vpon the grace The endeauour in it selfe hath two things The vertue or affection of trusting and the qualitie of it perfectly The word which is translated trust is in the Greeke hope Thus hope perfectly To hope is taken in scripture two wayes properly somewhat vnproperly Properly it signifieth to looke for a thing to come which yet one hath not as was shewed before Vnproperly it signifieth to beleeue or trust As in this place so is it taken Math 12 21. Philip 2 91 1. Tim 4 10 and 5 5.1 Pet 3 5. Where howsoeuer in English it be read trust the word in Greeke is hope Which the learned haue thought good to English trust And not without iust cause for such consanguinitie is there betweene faith and hope as that often the one is taken for the other They are like the blood and spirits in the body neuer a sunder like the two cherubims alwayes the one looking vpon the other indeed to speake as it is hope is a fruite of faith but for the like nature and vse of both they are confounded our English word of trust will fit either hope or beliefe Well then doe we reade it trust which is the action or practise of faith Which before we well can vnderstand we must learne to know what faith is that may we doe by a short setting out of the nature of faith and some other truthes tending thereto Faith is a gift of God