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
mine the onely true God and Iehoua therefore it is to be attended vnto and obeyed There can be no doubt in any of this and therfore God himselfe standeth not further to proue it but onely is content barelie to set it downe The second reason is from the diuers and great benefits which God bestowed vpon them and may be thus framed His law who hath bestowed most excellent benefits vppon you ought to be attended vnto and obeyed I who deliuer this law haue so done by you therefore c. Now what force benefits haue to preuaile with receiuers for all obedience because it is cleere God doth not further proue It were enough for God to commaund but to preuent with kindnesse would breake any good natured hart Now the benefits which God bestowed vpon them are mentioned to be of two sorts generall or more speciall Generall is that which is the fountaine of all viz. Gods couenaunt made with his people and may be set out after this manner I who haue taken you to be my people and haue promised to be Iehoua your God you must attend and obey my law But it is thus betweene you and me therefore c. And in this benefit another speciall reason is implied from the profession of the people For howsoeuer God couenaunteth with his people yet vnlesse they againe couenant to take him for theyr God it is not sufficient and therefore God meaneth this that they couenaunting to take Iehoua for their God must attend and obey his law But so they haue done therefore c. And surely there cannot be any so effectuall reasons to enforce all obedience to Gods law as this For taking God to be our God we cannot but performe all fealtie vnto him this profession haue our parents made for vs wee for our selues in sacraments and prayers More speciall are such as by name are heere reckoned vp and those two not but that God had bestowed more vpon them but because 1 These were very fresh in memory 2 And in these GOD manifestly shewed himselfe to be the true and theyr God 1 by his wonderfull power in miracles and strong workes 2 by the constancie of his promises vttered so long before for their entring and going out of Egipt diuers hundreth of yeeres before 3 by his vvonderfull mercie and kindnes toward them in so preseruing multiplying and deliuering them 3 They were in themselues of speciall excellencie and worth The first of these is bringing out of the Land of Egipt Egipt in it selfe had many great commodities but here it is considered as giuen to idolatry and euen of the vvorst kind to worship Crocodiles Cats yea Onyons and Garlicke and most base creatures so as that the Israelites could not liue among them with good conscience neither would the Egiptians suffer the Israelites by theyr good wills to worship God otherwise then themselues did so that deliuerance from hence must needes be a great fauour where to haue doone as others would bring no comfort of conscience but hell for afterward and to haue done otherwise had brought certaine outward danger VVell therefore doth God reckon vp this fauour as to teach what an intollerable thing it is to liue among idolaters and what a speciall fauour to be deliuered from amongst them vvhere no meanes of saluation are all sinnes raigne and where if one be once entrapped it is most hard to winde out No lesse slauery then this were the Churches in in Romish Egypt so as that deliuerance from thence ought to preuaile alike For surely the masse images reliques bread c. are as vile Idols as euer were among the Egyptians The same may be saide for all such as are vnregenerate that theyr slauery is very great The second benefit is bringing out of the house of bondage or seruaunts Now as the former is spirituall this is bodily implying must a man haue God and then worship him secondlie for that it is impossible that a man should well vnderstand the other without this It is called great for that the true vnderstanding and vse thereof is of great importance as also for that it is one of the hardest to be kept and stretcheth very far Commaundement 1. This cōmaundement is Thou shalt haue none other Gods before me in which we may consider the words and then the meaning Our English thou shalt not haue is in the Hebrew there shall not be to thee shall not be for may not be or ought not to be so as if there be thou sinnest So as likewise shalt not haue must be vnderstood oughtest not to haue And these words to thee is not onely to thy selfe but to any of thine or any by thy meanes or occasion whom thou maist lawfully hinder Other Gods It may be as well read God as Gods For though the word in Hebrew be of the plurall number yet it signifieth singulerly and one and besides one worshipping but any other strange God though hee worship not many breaketh this law Other that is besides or with the true Iehoua who I am and those whosoeuer they be are not Gods but so called as saith Paule though there be that are called Gods whether in heauen or in earth 1 Cor 8 5 as there be many Gods and many Lords yet vnto vs there is but one God And therefore this name God is giuen to them according to the fashion and manner of speech in the world Of this kind were there sundry in Egypt as Cats Crocodiles c and other in other nations Before me The Hebrew is before my face which manner of speech is often in the Scriptures taken from men and giuen to God Now in the face are the eyes which in men are meanes of knowledge so as that the face in this sence sundry times is vsed of God for his knowledge as Gene 6 11. Gene 10 9 before GOD or his face that is in his knowledge Now likewise because Gods knowledge is euery where looke psalme 139 1 2 3 4 5 6 7 in vvhich respect sundry learned men haue said God is all eye because he knoweth all things therefore Gods meaning is that they should not haue any other God at all so as he may know and nothing can they doe but hee will know therefore must they haue none other These are the words The meaning is in the matter contained the sum whereof is this Thou must haue me to be thy GOD and none other And heere are two parts the one affirming what we ought to doe the other denying and forbidding The affirming is thou must haue me to be thy God the which is more largely set downe Deut 6 5 Iosh 24 15 Math 4 10. Now this giueth vs to consider of persons and dutie Persons who is to haue and whom to haue Who is to haue thou that is no partie in the world of whom or to whom it may be said thou as before The person whom wee are to haue is set downe in this word
me who is heere the speaker and setteth out himselfe verse 2 and must be considered as he setteth himselfe out in the Scriptures one God Father Sonne and holy Ghost eternall omnipotent infinite most iust most mercifull maker of heauen and earth Looke Exod 34 6 7. This God must be vnderstood alone as Marke 12 29. Deut 6 4 Math 4 10. Iosh 24 9. But it may be said that in the 2 of the Kings chapter 17 verse 33 the people feared the Lord but serued their gods after the manner of the nations whom they carried thence Aunswer The Author doth not report that the people so dooing did well but hee onely sheweth what they did meaning indeed to declare how wickedly therein they did and therefore Zephany 1 5 God threatneth to cut off the remnant of them that worship and sweare by the Lord and sweare by Malcham that is giue any respect vnto any other neither indeed can there be any fellowship betweene Christ and Belial 2 Cor 6 15. The dutie is to haue this Iehoua the true GOD for our God This hauing meaneth more then it soundeth In the world a man may haue that which he doth not regard nor vse man doe not himselfe but occasion others hee sinneth Now thy selfe art named for that if any haue any care of religion it is first for his owne selfe The obiect is the thing forbidden to be made grauen image and similitude of things that are in heauen aboue or in the earth beneath c. Grauen image properly is that which is cut or carued with a toole and meaneth any thing made by art But heere we must be warie For it is not simply forbidden to carue or graue then the Tabernacle had not beene so curiously wrought nor Salomons Temple but this is to be vnderstood in Gods meaning as the fashion of some was to vse grauen images to represent the true God by or to worship him in them or by occasion of them the which is heere forbidden and no otherwise so as when he saith no grauen image he meaneth to set out GOD or worship God thereby otherwise it is lawfull to graue Similitude is likenes which is heere set out by the things the like whereof is forbidden Similitude is put for any representation either for the thing it selfe or the representing of it by painting embrodering printing yea for the likenes of it imagined in the minde namely to represent God or worship him by it otherwise it is not forbidden The things whereof the likenesse is forbidden are in heauen aboue earth beneath the waters vnder the earth that is indeede of any creature for in these places are all creatures the heauens signifying the ayre as well as the starrie skie so that birds and such like are meant Yea the manhoode of our Lord Iesus Christs and the Angels are meant Whereby it may appeare that the holy Ghost in likenesse of a Doue nor the auncient of daies like an old man should be portreyed vnto vs. The second degree is for not worshipping these that in two branches the first not to bow downe to them the other not to serue them This to bow is of gesture and as I take it signifieth to fall downe groueling in token of honour and is put for any outward signe of bowing the knee or body vncouering the head c. The other of seruing is by no outward deede of marking our selues for them speaking in honour of them kissing them or any such like to shew the least good respect of them So as that now it may appeare the strange manner of woshipping of God is forbidden vnder one speciall kinde and the pure manner implyed thereby This strange manner is forbidden vnder the name of grauen image and likenesse of other things 1 because that in these men did most offend 2 and to these our nature most carrieth vs as we see in the Israelites who would haue a likenesse 3 and besides the Egyptians Temples vvere painted full of such likenesses It would be too long to set downe both strange pure worship the pure shall serue whereby wee may iudge of the other It is agreed by all that there is some straight rule of the pure worship of GOD whereto it must be framed from whence if it swarue it cannot please God The rule of Gods pure worship is his owne voyce will word Esay 29 13. Colos 2 22. and that written and registred in the Bible Canonicall bookes thereof so as that whatsoeuer shall not haue warrant there-from is not to be admitted So as that all heathenish Idols all Iewish ceremonies since Christes comming must be remoued yea all Romish pictures crosses blessings pilgrimages reliques singings and such like not grounded on the word must away All that the word teacheth for the pure manner of Gods worship is either for the parts or the properties of it The parts are whereof the whole worship of God dooth consist And they be either more principall or lesse principall Principall are such as cannot be left vnperformed as is the Iealous is one who is grieued for suspition of dishonestie in his married yoake-fellow husband or wife This some Interpreters thinke to be in GOD as diuers times the word is so translated by them and that by occasion of the mariage band betweene God and his Church likewise the force of iealousie whē it doth reuenge Which seemeth sometimes to be in God Neuerthelesse be it with reuerence to all that thinke otherwise with willingnesse to be reformed if I erre I think it is not so heere to be taken 1 Iealous and zealous are not alwaies both this word heere signifieth both 2 Iealousie is a fault and not to be ascribed to God 3 Some very learned men as Tremelius and Iunius take it for zealous 4 It must be that heere from whence commeth visiting the iniquitie of the fathers c. and shewing mercie nowe iealousie neuer sheweth mercie I read it therefore a zealous God that is a God full of zeale as Simon was called zelotes or zelous Zeale is a most earnest affection or the great increase of any affection loue anger hatred so as we heard before of Gods power now we heare of his will whereby he is most earnest to performe whatsoeuer pleaseth himselfe Ioel. 2 18. So as that in this zeale is 1 presentnesse that is God now at this instant is zealous 2 is earnestnesse 3 is continuance as a burning Now he that is such a God had neede be obeyed God commaunding this is so therefore he must be obeyed For that some might doubt whether God be so yea or no God himselfe proueth that by his zealous iustice and zealous mercie His iustice in that hee saith visiting the iniquitie of the Father vpon the children vppon the third generation and vppon the fourth of them that hate me Wherein we may consider what he doth to whom He resiteth the iniquitie of the fathers Wherein is the action the
generall particuler He is the God of hostes In this article wee may consider the meaning and the duties which we professe The meaning may easily appeare in the name Almightie which is who hath all might Might in God is whereby hee is of power and can doe things This might and power is absolute or actuall Absolute power in God is whereby hee can doe more then he will as Math 3 9 to raise vp of stones children to Abraham To giue Christ more then legions of angels which he would not Actuall power is that whereby God doth what hee will Quest Whether of the two powers is meant heere Aun Wee must belieue both Neuerthelesse actuall is that which more neerly concerneth vs wherein wee can haue comfort in Of this it is said Psalm 115 3 And hee spake the word and they were made God is said to be thus Almightie 1 Dooing whatsoeuer he will and heere Gods omnipotencie is not in doing sinne Sin hee willeth not Againe sin is of weakenes not of strength 2 Hindering what he willeth Obiect Why doth he not then hinder sin Aun Because he is not bound so to doe 2 for that hee can bring out of sinne good 3 Dooing all things with ease hee but willeth and they are 4 Causing all power where it is euen making weake strong c. Thus farre for the meaning the duties remaine which we doe professe 1 Neuer to presume of the Almighty power of God for vs vnlesse wee know his will to that end For though our faith beleeueth he can doe more then he will yet we neuer can reape comfort of his power disioyned from his will So as Romaine Catholiques not prouing Gods will for transubstantiation say nothing to purpose Or loose professors resting on Gods power as able to conuert them and not vsing meanes doe but beguile themselues 2 Neuer to doubt but whatsoeuer God will shall surely come to passe promised threatned generally particulerly Obiect May one then neglect meanes Aunswer No. They serue for Gods Almightines to worke by in deede in the most vsuall we may easily perceaue Gods power 3 To renounce all trust in creatures 4 To trust wholy in God 2. Cor. 1 9.2 Cor. 12 9. Eph. 6 10. 5 To be strong in faith Rom. 4 21. 6 To be assured of the performance of our prayers 7 To haue contentation in God 2 Cor. 9 7. Heb. 13 5. For indeede God so promiseth to be to vs. Gen. 15 1. 8 In what estate so euer we be to reioyce in God Psal 46 Iob 22 25 26. Thus much for the former attribute the latter followeth Maker of heauen and earth In speaking whereof we may consider it ioyned with the rest and in it selfe As it is ioyned with the rest first why at all it is set down Aun I take it against the poyson of Marcions heresie who thought it not meete to beleeue in God the maker of the world vvhereas the scriptures though teach so to beleeue It is set in this order after the former as a proofe thereof For the maker of heauen and earth cannot choose but be Almighty In it selfe marke three things the grounds of scripture the meaning the things professed The grounds of scriptures are 1 Gods making of himselfe thus knowne Hier. 10 11. Esa 45 7. Esa 66 2 Acts. 7 50. He is so prayed vnto Act 4 24. So beleeued in Psal 124 8. So professed Ier. 32 17. By this name and title praised Psal 136 5 6. So as S. Augustine saith Let any creature that you will come and make a world and I will say it is God Thus is God preached to be beleeued in Act 17 23.24 Act 14 15. This for the grounds of scripture The meaning will appeare by the words where the cause is ioyned with the effect The cause Maker the effect heauen and earth Maker in the scriptures is properly called Creator Creator is who did create Create is to make of nothing 1 This God did 2 By his commaundement 3 Not all things together but in sixe dayes 4 When time began so as there are not yet 6000. yeeres since the world began 5 So as that he ruleth and gouerneth otherwise then Athiests thinke God ruleth and gouerneth for euer Gods ruling or gouerning is his prouidence Prouidence is either generall or speciall Generall prouidence is whereby all things ioyntly are ruled such there is Particuler is whereby euery seuerall is ruled especially most choisely man As to the lighting of a sparrowe vpon the ground to the number of our haires O thou omnipotent saith S. Augustine who rulest all as one and one as if he were alone The effect is Heauen and earth Where by a manner of speech when that which containeth is put for the contained all things are meant all being contained in heauen and earth Heauen is all from the face of the earth vpward There are three heauens ayrie starrie glorious The ayrie heauen is from the face of the earth to the lowest part of the sphere of the Moone Wherein are fowles meteors as winde raine snow haile thunder lightning The starry is from the Moone vpward as farre as motion goeth Wherein are the starres fixed or planets the diuers motions the influences The glorious heauen is aboue all motion where the glorie of the Trinity doth most appeare There is the humane nature of Christ the soules of the elect departed this life the blessed Angels ministring These Angels were created They are ministring spyrits for the necessities of the Church The earth is put for the earth and water together from the face of it to the centre and middle In the water are fishes pearles in the earth are mettals diuers kinds of precious earth stones c on the earth are beasts and cattell but especially man All creatures haue some print or vestigium of God man hath Gods image 1 Now all these things are good Gen. 1 31. Obiect Some things are hurtfull to vs. Aun They are of very good vse being applied by God Quest Whence commeth euill Aun By the disobedience of the reasonable creatures to God Obiect God maketh euill Aun Of punishment not of fault 2 All these make but one world Quest What say you of the deuils Aun God made them at the first good spirits but they haue left their first beginning For their substance they are good not in their qualities This is the meaning the duties professed remaine They are of two sorts either in respect of the creation or prouidence In respect of the creation 1 That wee belieue that the world was ordained by the word c. Heb 11 3. 2 That seeing the creatures were made by GOD wee ought to meditate of them 3 By the creatures to rise more to the knowledge of God Psalm 19 1 Rom 1 25. 4 From the consideration of the creation to get increase of faith for perswasion of performance of our prayers Act. 4 24. 5 To praise God Psalm 136 5 6. 6 To consider of
8 verse Verse 8 so forward wherin Christ and Iohn are compared together as diuerse In all which discourse somewhat is denied of Iohn many thinges are affirmed of Christ It is denied of Iohn that he was that light verse 8 and yet least any man should mistake as though the Euangelist should gainesay any thing which he had deliuered before he repeateth the last clause touching the cheefe poynt of Iohns ministerie that though he were not that light yet he bare witnesse of the light It may be demanded how it can be true that Iohn should not be that light seeing Iohn is called a burning and a shining light Iohn 5 35. Answere Iohn was a light the word was the light The greeke wordes take away the difference The word which is vsed of Iohn is Lychnos as you say a lynck or torch or great candle Christ or the Word is the light that is the cheefe and principall Iohn is a light enlightened and set on fire Christ is light enlightening and kindeling Christ is like the sunne Iohn like the Moone reflecting the sunnes light Iohn was light by office and in measure the Word is light naturally and infinitely But some man may say who doubteth of the difference betweene Iohn and Christ Answere The Iewes Iohn 1 Iohns disciples Herod and others and therefore least any man should thinke better of Iohn thē there was cause for therefore the Euangelist thus speaketh heere Marke how the common people ouer-reach sometimes in their iudgements of the Ministers That it is not safe to be carried away with the bare conceit of the people And in that that Iohn so speaketh for Christ we all should learne all that we can to keepe and increase the authoritie of Christ The clause repeated is expounded before Now follow those thinges which are affirmed of Christ Verse 9 The first whereof is that he was the true light He that is the Word was as before light is as before the hardnesse is in the Word true True is first contrarie to false or counterfeit Some thinges seeme to haue light as fishbones and rotten wood in the night and yet haue none Christ was not so Secondly it is opposed to shaddow as the lawe was by Moses but grace and truth by Christ truth that is that which was foreshaddowed in the lawe Thirdly true is as much as naturall not made c. In euery of these sences may the Word be sayd to be the true light but besides I think the meaning is as Iohn 15 1 wherein Christ is called the true vine that is I take it the most excellent vine So heere true light most excellent light From him therefore should we fetch light of doctrine of liuing of comfort all which should be as deere vnto vs as the light is or can be The second thing affirmed of Christ is that he lightneth euery man which commeth into the world Where is set downe what he doth and to whom He inlightneth that is as we heard before with naturall light though other be in Christ The sunne communicateth not all his light to the Moone no more doth Christ to man Remember by this that naturall light is the gifte of God and that therefore it should be vsed to the setting forth of the glory of God He doth this to euery one that commeth into the world that is to euery Mothers-Child which is borne into the world this must be vnderstood of the gifte of light not of the vse of light which infants and Idiots haue not though they haue the gift The third thing said of the VVord is that it was in the world Verse 10 Where we may consider what it is and how it is limitted and restrained That which is said is that he was The limitation or restraint is the place in the world This was doth not onely signifie diuine existence beeing but seeing the diuine beeing is euery where it noteth the presence thereof and that euen in respect of time for though indeede the VVord were before and shall be after time yet heere it is declared that hee was from the vvorld created to Christ incarnate There be foure degrees of the presence of the Word to a creature The first is the most wonderfull of all when the Word maketh one person with a creature as in the hypostaticall vnion of the two natures in Christ The second is the presence of glory whereby the Word is present to the blessed Angels and Saints in glory in heauen The third is the presence of grace whereby he is present to the elect called in this life by his especiall sauing grace and fauour The fourth is the presence of power whereby he is with euery creature frō the highest heauen to the lowest earth World doth heere signifie all the creatures together and euery speciall thereof A question may be In what sence of the foure the presence heere meant is to be taken Aun It may be true in any of the three last yet it is onely meant of the fourth and last of all For indeede the Word is present to euery creature and so as that by the reasonable creature hee might be perceiued to be present The VVord is present 1 By his diuine infinite essence 2 By his omniscience knowing all things 3 By his infinite power vpholding all things 4 By his wonderfull wisedome ruling all things He may be perceiued in some sort to be present as well as God the Father in so much as some thinke some Heathen had a glimps hereof sure it is the Iewes had some thinke that Aristotle and Plato had All this which Iohn writeth of the Word for his time is true in ours and rather more then lesse 1 Learne then that seeing the essence of the VVord is euery where that he is God equall to the father 2 That he knowing all sinners had neede take heede of sinne they who doe well may haue great comfort 3 Since he vpholdeth all things know that without God all things are vaine and nothing to be desired as a Iew obserued in Ish and Isha where Iod and He were which made Iah the name of God all was well but they beeing taken away there was nothing but esh that is fire and contention so worldly things where God is may haue comfort otherwise not 4 The VVord ruling the world it cannot be chosen but all shall be to the good of such as trust in the VVord 5 Seeing the VVord is so present as he may be found it is our duties to search him out 6 Whereas now in these times hee is more manifested then heeretofore if we haue no more of him then ordinary our sin is the more 7 Beeing present euery where vvee can neede helpe no where The fourth thing said of the Word is that the world was made by him This is nothing but a repetition of the 3 and 4 verses before sauing that which there was spoken of parts 〈◊〉 named heere in whole as beeing indeede
Probably true are such as haue some probability of truth some more some lesse The first opinion is that Christ in his humaine soule after the parting of it from the body went to hell properly so called of the damned and there did tryumph Others there are which seeme to me to haue more probability of truth Of these some be only true others true fit and proper Only true as that which interpreteth this article by buried As also that which holdeth that Christes sufferings on the Crosse in his agonie are signified heere True and fit and proper as I take it yet to be examined by the word of God and doctrine taught in the Church of England is that opinion which holdeth the meaning to be that Christ was among the dead in greatest abasement Christes being among the dead cannot by any that vnderstand Eis adou be denied This abasement is signified Esa 53 when it is said he was oppressed and in Dan. 9 26. In so much as victory is ascribed to Ades 1. Cor. 15 55. We take not to tell what Christ did which the Scripture maketh not mention of This opinion hath distinction of matter from the former articles as being a degree lower hath order as being in time after hath proprietie of words as no learned man can denie The things the word of God teacheth vs to professe frō hence are 1 The wretchednes of sinne to make reconciliation wherfore Christ was so abased 2 The loue of God the Father and Christ to vs that for our sakes he was humbled so low 3 Not to despaire how low so euer we be brought considering our Sauiour Christ in this article Hitherto Christes former estate Hitherto Christes abasement his aduauncement followeth which is noted Luk 24 46 that so it ought to be This is whereby Christ is lifted aboue all creatures Quest Can the Godhead receaue glory Aun No not of addition but of manifestation His humaine nature was freed from all weakenesses His soule from ignorance and griefe His body was immortall nimble and glorious c. This aduauncement is in foure degrees The first is the third day he arose from the dead Scriptures for the which are 1 Prophesie Psal 16 10. 2 Type in Ionas Math. 12 40. 3 Fore-telling by Christ darkly Iohn 2 19 20 21 22 and Math 17 9. 4 Christ manifestly speaketh of it Mark 8 31 32. 5 The euent doth confirme in all the Euangelists 6 Yea an Angell witnesseth it Mark 16 6. 7 Christ himselfe sheweth it was requisite Luk 24 46. 8 Peter treateth at large of it Act 2. 9 So doth Paul 1 Cor. 15 14 17. 10 In so much as Mathias was chosen a witnes thereof Acts 1 22. 11 To this gaue the Apostles witnes Acts 4 33. 12 The Iewes themselues could not denie it Math. 28 11 12 13. 13 Iustin Martyr chargeth Tryphon with the same And this article is the more to be held for that Pagans may beleeue Christ to be dead onely Christians beleeue he rose Obiect Thomas doubted Aun That was that we should not doubt as well obserueth Leo. The meaning followeth But first the words of the Creed and Math. 12.40 must be reconciled In Mathew the words are vsed by Synecdoche as Augustine obserueth And three implyeth not three full but three beginning Sure it is that Christ was not three nights in the graue There is therefore a Synecdoche In the words of the Creede is the time the thing Time the third day Thing arose from the dead Day to speake properly is 24 houres space heere it is taken for part thereof The third day is from the buriall He was buried on that we call Friday before the Sunne setting and rose on Sonday morning at or before the Sunne rising The Iewes counted their day from euening to euening so as the light on the day we call Friday was part of their former day so as Christ was one whole day in the graue part of two The day Christ rose on was the first day of creation of the world now called Reuel 1 10. the Lords day not to be changed from religious vses Rose that is his body rose the Godhead could not the soule did not From the dead that is out of the graue So as that the body arose that is was quickned by the Godhead and that to fulfill the prophesies touching this as also to verifie the euerlastingnes of his kingdome and to shew himselfe a victorious tryumpher In this article the Scripture teacheth 1 That Christ is God Rom 1 4. 2 That we are iustified from our sinnes Rom 4 25 Cor 1 15 17 Rom 8 34 Cor 1 15 55. 3 That we must rise from sin to newnesse of life Rom 6 4 Phil 3 10. 4 That we should set our affections on things aloft Colo 3 1. 5 Our head beeing risen that we should rise Christ is the first fruits The second degree is He ascended into heauen 1 For this are scriptures Psalm 68 18. 2 A forerunning example in Elias 2 Kings 2 11. 3 Signified by Christ aloofe of Iohn 6 62 more plainly Iohn 14 19 and Iohn 16 16. 4 In so much as Iohn 16 7 Christ witnesseth it to be very expedient for that hee goeth before to prepare a place Iohn 14 2. 5 This as the time drew neerer Christ himselfe spake more plainly of as Iohn 20 17. 6 The fulfilling thereof wee may reade Mark 16 19 Luk 24 51. 7 So as the manner is not left out Acts 1 9. 8 The same doth Peter preach Act 2.33 34. And Paul writing stand vpon it Eph. 4 9 10. Noting it as a chiefe part of the misterie of godlines 1 Tim. 3 16. 9 Some take vpon thē to note the very particuler place as hauing some marke at this time so euident is it The meaning may appeare out of the words which implie a mouing to a place The mouing in the word ascended the place heauen For better knowing of ascended marke the signification of the word what ascended by what meanes and to what end Ascended signifieth lifted or mounted vp on high So as whereas Christ bodily before on the earth he doth no more so now Therefore is it said he was carried vp Luke 24 51 as Acts 1 9 and therefore is Tim 1 3 16 glory added The Godhead did not nor could ascend beeing euery where The manhood onely ascended wherby is implied an absence thereof Ob Christ saith I am with you to the end of the world An. To all creatures by his diuine essence power and prouidence to his children by mysticall headship gifts of the holy Ghost not bodily The Godhead caried vp the manhood He ascended 1 To shew Angels and powers subiect to him 1 Pet 3 22. 2 To giue gifts to his Church Ephe 4 16 Iohn 16 7. 3 To declare he had led captiuity captiue 4 To find eternall redemption Heb 9 12. 5 To prepare a place for vs Iohn 14 2. Therefore is hee called our forerunner Heb
6 20. Heauen is taken as before in the article Maker of heauen and earth Heere it signifieth the third or happy heauen otherwise by Paule called Paradise The scripture by this article teacheth vs 1 To ouerturne vbiquitie transubstantiation consubstantiation 2 To be perswaded that God will neuer leaue his Church vnfurnished of necessary gifts 3 That all enemies are ouercommen Ob They rage yet An For exercise not to ouercome the godly 4 To be perswaded that beeing once redeemed we shal alwaies so continue 5 If we want comfort to stay our selues vpon Christ ascending to send the Comforter 6 That we must be perswaded we shall one day in bodies be in heauen Iohn 14 2. Gods childrens soules after death were in heauen Christes body except Elias c was the first Ob It seemed that before Christ ascended heauen was not opened to the children of God Heb 9 8. An The doctrine before was not so cleerely opened as afterward not otherwise The third degree is and sitteth at the right hand of God the father Almighty For which are scriptures 1 Prophecying it Psalm 110 which Christ sheweth to be meant of the Christ Math 22 44. And Christ verifieth of and applieth to himselfe Math 26 64. The which likewise Peter doth Acts 2 34 for his sermon is of Christ And Heb 1 13. 2 Telling the actuall fulfilling of it Mark 16 19. Insomuch as Stephen saw him there Acts 7 56 and to the Heb 1 3 it is set downe as a thing noted peculiarly in Christ and belonging to him euen aboue Angels Insomuch likewise as by this the excellent greatnesse of the power of God is declared Ephe 1 20 Acts 2 33. Great comfort commeth to Gods Church and children heereby Rom 8 34. As likewise great vse for instruction 1. To teach vs the abolishing of the Iewish seruice Heb 8 1. 2 Continuance in the fauour of God for Gods people Heb 10 12. 3 An helpe to mortifie sin Heb 12 2. 4 As also to helpe forward quickening to all duties of godlinesse 5 Besides the excellencie of Christ aboue all creatures Pet 1 3 22. The meaning will best appeare by the wordes seuerally ioyntly The words seuerally note thing sitting place at the right hand c. Sitting to speake properly carying a dignitie with it aboue standing signifieth a knowne position of the body Yet heere I take it is not properly and strictly so to be vnderstood For Rom 8 34 he is said to be at the right hand so 1 Pet 3 22. And Stephen saw him standing Acts 7 55 56. So as I take it sitting is put for beeing present there abiding Now this is not alone for first it is with continuaunce Acts 3 22 Heb 10 12 so as well is it in the article sitting not that he is tyed or violently held there but that he pleaseth there in manhood to continue Ob Hee appeared to Saule by the way or in the way Acts 9 5. An It doth not hinder but that hee was in heauen still for Stephen saw him there Acts 7 55. Secondly with dooing somewhat For he is not in heauen idle but 1 maketh intercession Rom 8 34 Heb 10 12. Intercession is making intreatie in his Churches behalfe not by prostrating his body but 1 For that he appeareth in heauen with mans nature his owne deserts for the Church Heb 9 24. 2 The blood of his sprinkling abiding for euer efficacious Heb 12 24. 3 For that Christ willeth that his satisfaction should be imputed to all whom the Father hath giuen vnto him 4 And Christ causeth that his apply Christes merits to themselues Now Christ so maketh intercession as alone Ob The Spirit is said to make requests Rom 8 26. An Intercession noted in Christ is by satisfaction in humane nature So doth not the Spirit that onely stirreth vs vp to pray vnto God And that is Paules meaning Rom 8 26. Que. Maketh Christ intercession in one or both natures An. In his whole person Ob Then Christ beeing God should make intercession to God that is to himselfe Aun Christ maketh intercession to the person of God the Father not the essence in the Father the other persons are pleased 2 He gathereth and gouerneth the Church ruling by his Spirit his children keeping downe by his power the enemies The place is at the right hand of God the Father almightie What GOD the Father almighty meaneth and teacheth looke before Right hand is vsed in comparison Right and left hand are taken from bodily things so as a spirit hath not properly right hand or left Right hand arme eyes are said to be in GOD but not properly Vnderstand not right hand in God properly saith S. Basil least thou thinke there be in him a left also Skaion Such parts are said to be in God when thereby is noted to be in God the dooing of the things whereto those parts in men serue as arme for strength eye for knowledge Right hand among men is vsed diuersly Cyrus set those whom he loued best at his left hand next his heart Among the Numidians the middle place was honourable In Scripture and with vs the right and being at it noteth honour as of Salomon toward Bathsheba 1. King 2 19. The sonnes of Zebede so desired so is it Psal 45 9. So as this in Christ doth signifie partaking manifested glory looke Act 7 55. For as a Prince vnder the chaire of estate placing one at his right hand noteth the great glory wherein he would haue the partie appeare so is it heere Indeede the Godhead was alwayes glorious but it hid it selfe for a while heere then is the bewraying of it This must then be remembred to be after his ascension and not to the destroying of the humane nature Now God the Father almightie is named I take it to note the kind of glory as not worldly but heauenly as is of him who is Father and almightie and not to be looked for outwardly as of or in bodily things of this lower world The words ioyntly may easily be vnderstood as meaning that he who before was so base as to descend into hell is now in the greatest glory in heauen Que. According to which nature sitteth Christ at Gods right hand Aun According to both therefore is it said of Christ the person For although the Godhead were alwayes in infinite glory yet did it for a time after the incarnation as it were hide it selfe but not for euer but after the rising againe from dead did make it selfe knowne to be in glory euen in the humane nature According to the diuine nature he sitteth at Gods right hand as manifesting the humaine and lightening the humaine nature as it were with beames of the Godhead According to the humaine in as much as the humaine nature by habituall gifts as wisedome power maiestie is aboue all creatures so as Christ euen in the humaine nature is Lord of all creatures and is therein to
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
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
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
more they who doe not 1 know 2 acknowledge 3 loue 4 belieue 5 obey Christ Now if Christ the King of heauen and earth was not receiued why should we thinke much if we be not The eyght thing said of the VVord is whosoeuer Verse or as many as receiued c. VVherein we may consider what he doth and to whom He giueth prerogatiue to be the sonnes of God to such as receiue him These are noted by two markes of fayth and regeneration In that which he doth we may marke what it is called who doth it and the thing done It is called a gift in that it is sayd he giueth Giuing is free bestowing of property this is free else were it desert or bargaine or some such And indeed Christ was giuen to vs. Esay 9 6. Iohn 3 16. But it may be obiected that it is a ransome or purchase Answere As it is from Christ to God the father so it is a ransome but from the Father and Christ to vs a free gift So as that there is nothing in our selues to procure this nor keepe it but all is fauour which wanting we must pray for hauing we must prayse God He that doth this is the Word It may be obiected that euery good gift is from the Father of lights and so from the Father Father Iames 1 17 is a name common to the three persons But putcase it be for the first person the Father giueth all to the Sonne whereupon we may see that the Sonne is God in that he can make sonnes of God and this of being a child of God cannot but be an excellent fauour in that the whole Trinity giueth it The thing done followeth prerogatiue to be the sonnes of God wherein is the kind of the thing and the commendation The kind to be the sonnes of God commendation prerogatiue The Word translated sonnes were better children as it signifieth so as that ignorant people might not be hindred of their comfort intended heere being of womans sex These children are sayd to be of God Child of God is either by nature or fauour By nature as the Word and Christ nothing else It may be obiected 2 Peter 1 4 that we should be partakers of the diuine nature Answer nature doth signifie qualities and properties flowing from the diuine nature not the essence it selfe It is not meant therefore heere Children by nature By fauour are Angels or mankind We neuer shal be Angels for we shall haue our soules at the last resurrection ioyned to our bodyes Angels are spirits We shal be like Angels for immortality needing no bodily thinges being in the presence of God otherwise not Mankind or men and women may be the Children of God by creation or generation adoption regeneration imitation By creation as Adam and Eue whom God himselfe immediatly made By generation as all other men and women Adoption by being made a Child after one is not by nature Regeneration when the beginning of heauenly life is wrought in a party Imitation when one indeauoureth to be like God in recouery of his image Creation is not heere vnderstood For so are all creatures after a sort the children of God and heere the Euangelist setteth out an especiall fauour The other three sortes are true but yet adoption is cheefely meant whereof so much is mentioned in the scriptures and is the forerunning cause of the other two folowing A doption is a word taken from the ciuill lawe Heere it signifieth Gods fauour to some of Adams posterity whereby he taketh them to himselfe in speciall sort giuing them the rites and dues of children Hence commeth the household of faith Galat 6 10 the father-hood Ephe 3. For better knowing heereof we may consider the benefites gotten by this adoption and the properties thereof In the ciuill lawe it is sayd the adopted getteth the adopters name mony and holy thinges as place of buriall c. Ours doe far surmount these for we obtaine Gods fauour and indulgence toward vs. Malac 3 17. Wherein is 1 free forgiuenesse of sinnes all fault and punishment this is blessednesse hath peace of conscience c. 2 Acceptance of imperfect obedience Secondly the Spirit of adoption whereby we cry Abba father This hath a gift and ability to pray promise and perswasion to be heard 3 That our father doth lay vp for vs 2 Cor 12 14 Heb 11 40. 4 Protection in good estate deliuerance out of euill so God dealt by Israell Exod 4 22 23. 5 Quietnesse of conscience in the vse of the creatures Eccle 3 12. 6 Inheritance in the heauens 7 Causing of all thinges to worke for the adopteds good The properties are that this adoption is 1 To a better estate then all the world can afford 2 With exception of the crosse 3 It is permanent though it may be shaken it neuer shal be vndone Thus far the thing The commendation foloweth prerogatiue Some abuse this word for power by nature to some good thing vntruly vnlearnedly They read it so power as that it should be meant to be in the parties power if they would to be the sonnes God Heere it cannot be so taken as being sayd of such who haue the Spirit Sure it is that for first conuersion we can doe nothing but are only passiues Besides I say vnlearnedly for that the word is vsed for prerogatiue or priuiledge diuerse times elswhere 1 Cor 〈…〉 This may appeare to be a very great prerogatiue 1 If we consider who bestoweth it to wit God infinit 2 Vpon whom his vtter enemies most miserable 3 What thinges as of adoption The estate of being a child is inestimable looke Hottom in instit 42. 4 Passing by how many mighty noble c. Iustly then ought we remembering whence we are raised to how great estate cary our selues humbly all our life long 2 Shew all reuerence to God who hath shewed these fauours on vs. 3 Cary our selues so to the world as not discrediting the house we are of 4 Prefer being a sonne or daughter to God aboue all thinges in the world beside Thus far what he doth Now followeth to whom as many as receiued him these are noted by their beleeuing in his name and by their begetting c. These to whom are set out by their duty of receiuing him their generality as many The duty we haue knowen before heere it is set 1 As necessary as no way to be the children of God without it of what condition soeuer one be 2 Noting the tyme of receiuing him to wit when he came among them and proffered himselfe vnto them So that though we haue purpose to receiue him and doe not when he offereth we are neuer the neerer when once the doore is shut looke Luke 13 25. Mathew 25 10. The generality shutteth out no receiuer neither in the manner of receiuing nor in the measure nor in the condition of the receiuer Some cannot receiue Christ euery way outwardly though it be but with a cup of
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