most certaine that euery one who belieueth must doe it with his hart Yea with all his hart The proper matter which faith regardeth is the vvhole word of God as God reuealeth it And therefore before the word was written fayth was bounde to belieue diuine visions dreames and speciall promises of Gods speciall power whence did arise faith to worke wonders vvhen there is no such speciall promise that faith ceaseth Since the word is written it is tied to that in the right meaning of it and to that onely The parts of faith are knowledge and application For knowledge the scripture is plentifull Whereuppon faith is sometimes called wisedome vnderstanding c. This knowledge is perceiuing of that which I doe belieue And hath two parts notice and assent Notice is the perceiuing of the meaning of the thing Which can neuer heere in this life be full in vs and is not to be vnderstood as some precisely speake of knowing to be by causes To this notice is required alwaies 1 Some direction warrant of scripture 2 Meaning of the words and matter belieued 3 Discerning truth frō falshood Ioh 10 4 14 16 1 Cor 2 14 Phil 1 10 Heb 5 14. Whereupon foloweth a light to try and examine things by 4 Abilitie to increase therein by the right vse of former knowledge 5 To be able to teach others that which our selues know Assent is perswasion of the certaintie of the truth of the former euery way whereof wee haue notice Iohn 21 24. 2 Pet 1 16 17. 2 Tim 1 12. This is called Plerophorie or full assurance that the contradictory is false in assurance whereof a belieuer wil suffer any thing rather then to deny Whereupon faith alwaies striueth against doubting Of these two alone ariseth that which is called historicall fayth that is a belieuing of the history of the Bible Application is whereby the belieuer is perswaded that the thing belieued belongeth to him in euery poynt as it is knowne and assented vnto This is the hardest in tentations and is most assailed by the deuill by the Papists First therefore let vs prooue this The Papistes so mislike application in fayth in generall as that they denie that application is in iustifying faith Bellar de iustificat lib. 1.30 Insomuch as he sayth eleuen articles of the Creede belong onely to credultie that is willingnesse to belieue not to affiance Wee prooue it thus 1 Where particuler mercies are promised there must be particuler faith But to diuers in scriptures are particuler promises Abraham Math 9 2. Luke 7 48 c therefore They aunswere to the minor these parties were extraordinary and had indeed speciall reuelation We aunswer that as true as Christes word was to them so is his Spirit now vnto his children so as they ought not to distrust it Neither doth Paule speake Rom 8 38 39 more of himselfe then of vs That Gods Spirit witnesseth with ours it is euident Rom. 8 16. Gala 4 6. 2 Cor 1 21 22. Ephe 1 13 Ioh 1 2 27. 2 In all faith there is as it were a syllogisme made whereof the minor is with application 3 Particuler persons are rebuked for infidelitie 4 Practises of particular parties Thomas Iohn 20 28 Dauid c. The Fathers are large heere Qui de Deo non praesumit veniam non animaduertit plus peccato suo posse Dei clementiam August Whosoeuer doth not presume of pardon from GOD doth not consider that the mercy of God can do more then his sin Patot quia non aliter quam Thomas confessus est cum diceret domine mi Deus mi nos quoque confiteri vult Deus Cyrill in 12. Iohn It is manifest because no otherwise then Thomas confessed when he said my Lorde my God God will haue vs also to confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryso ad Rom. He said not to God but to my God euen as the Prophets also doe making him who is common peculiar vnto themselues Qui omnium Deus meus specialiter Hieron who is God of all mine in speciall Tertullianus notat dogmata Christianae fidei Ethnicos appellasse praesumptiones Tertullian noteth that the heathen termed the positions of Christian beliefe presumptions as the Papists charge vs. So therefore is faith with application as euery branch to saluation hath it Heereof are these degrees 1 Approbation whereby one is perswaded of the woorth of the doctrine to be belieued 2 Expedition whereby one desireth it aboue any thing 3 Apprehension whereby one hauing once holde of it will neuer let it goe 4 Oblectation whereby one resteth and stayeth himselfe on the thing belieued 5 Expectation looking for the benefit thereof This with the former is the faith of Gods elect sometimes by the learned called iustifiying or sauing fayth The properties of faith may easily be perceiued euen by that faith is said to be in the hart 1 It will professe or confesse it selfe when occasion serueth Rom 10 9 2 Cor 4 13. We must be ready heereunto But heere a question or two may be demaunded 1 Que. How far is a partie bound alwaies to make profession of his faith Aun Profession may be said to be in deed or words In deedes when wee leade a life according to the doctrine of faith This kinde of profession must alwaies be and euerie where In word when wee giue out what we hold and belieue And this may be considered in matters that are of the foundation of saluation or accessary and not of the foundation In such things as are not of the foundation wee must remember 1 order to doe that after things of the foundation 2 our calling to deale in such matters as if we be preachers 3 to take the fit season for hearers For such things as are of the foundation 1 Wee must neuer deny any of them 2 When we are called vpon by lawfull authorie we must professe our faith Heere some exception may be if it be before scoffers Christ held his peace 3 VVee must speake so as men may perceiue our meanings we must not affect doubtfull speeches 4 Though we be not demaunded if our silence should be very hurtfull or our profession profitable we must make profession A second question whether it be lawfull to compell to make profession Aun Wee must distinguish the parties towards whom compulsion is vsed For if they be such as neuer had knowledge nor made profession of the truth they must not be compelled first but taught Why then are Papists punished Aun Some are punished for theyr treasons others for theyr refusing to be taught If they haue made profession and stande not to it they must be compelled None must be suffered to professe a false doctrine vnpunished or vnnoted Two diuers religions are not to be permitted by one soueraigne authoritie How far may a Soueraigne proceede in punishing for not professing the faith Hee must make lawes for the keeping of the Catholique faith any teaching idolatry wilfully hee ought to punish
of Creede in English I take it arose frō the abuse of the first word in Latine Credo Where on theyr beades they were inioyned to say so many Auemaries Paternosters and Credoes wheron this was called creed Which is a Latine word and doth signifie as much to say I belieue my creede that is that which I doe belieue whereof vvee shall haue better cause to speake by and by So then the creede is that which one by direction of the word of God doth and ought to belieue The parties are the Apostles whose it is said to be The Apostles are those twelue sent out by GOD into all the world to preach the Gospell Some thinke it is called theirs as beeing in matter and forme penned by them by diuine inspiration after the holy Ghost came vppon them before they departed from Ierusalem to preach the Gospell So as some set downe what euery Apostle did set downe This is not so for then it were Canonicall Scripture which it is not for the Romanists themselues graunt it to be but tradition Others think that it is said to be the Apostles as consonant to theyr doctrine as an abstract abridgement thereof So is it though this be not all for I iudge that this name is added to put a difference betweene other formes of creeds vsed in the church as the Nicene I belieue in one God Athanasius Whosoeuer will be saued Now for difference this is called the Apostles as of their doctrine Now touching this title some questions may be asked 1 Que. What authoritie is this Creede of diuine or humane or how bindeth it Aun It is diuine for matter though not for forme for the Apostles did not pen it And therefore so far bindeth as it is agreeable to the Scriptures And therefore when a thing is saide to be as true as the Creede it is onely for the matter 2 Que. Whether all things to be knowne necessarily to saluation are contained heerein Aun I thinke they may be said to be implied though not expressed And if God reueale and giue meanes of knowledge of no more these may suffice otherwise not Wee must belieue all that God will haue vs. 3 Que. vvhether is it certaine damnation not to beleeue euery of these Aun vvee must distinguish betweene articles of the foundation and others Articles of the foundation beleeued may suffice when others are not reuealed Againe we must consider for articles or doctrines not of the foundation whether they be cleerely reuealed or not if they be not they shall not preiudice Againe whether wee erre of simplicitie or wilfulnesse vvilfull error damneth simple doth not in things not of the foundation Things of the foundation I call faith and repentance most necessary 4 Que. Are we bound to sunder them into twelue Aun No. Remember that as God reuealeth man must belieue This for the title the contents follow from the beginning to the end These contents haue the profession the assent Profession in all to the particle Amen Assent in the word Amen In the profession is the manner and matter The manner is I beleeue The matter the rest Wherof before we can as we should speake of any some generall rules are to be remembred for all 1 We must build our faith in euery of these points vpon the written word of GOD not onely the wordes of this Creede and therefore Acts 24 14 Luke 24 44 must vnderstand all according to the scriptures 2 Euery one must make it for himselfe Iob 19 25 Gala 2 20 Iohn 20 28. 3 To euery clause in heart this I belieue must be adioyned though it be not expressed in word 4 Wee must labour more and more to grow in fuller assurance of euery parcell Mar 9 24 Luke 17 5. 5 Our life must be aunswerable to the profession of faith Iames 2 18. Therefore saith Irenaeus to belieue Lib 4 14. is to doe as God will 6 Though wee cannot dissolue all doubts Lib. 15 de trinitate capit 2 wee must not shrinke from the profession First belieue after you shall more and more vnderstand Faith seeketh saith S. Augustine vnderstanding sindeth out 7 The Creede is no prayer Hetherto the generall rules the manner of profession foloweth I belieue Whereof wee may consider feuerally in it selfe and ioyntly with the matter following And first wee must consider the groundes of scriptures whereof in this point to belieue and personally I belieue wee may note these heads 1 Commaundements to belieue Iohn 20 27. 2 Promises made to belieuers Mar. 9 23. 3 Rebuking of vnbeliefe Math 6 30 Math 8 26 Math 14 31. 4 Commendation of parties for their beliefe sake Math 8 10 Math 15 28. Whereupon men are often noted by this in the New testament that they are belieuers 5 The meanes appointed by God to worke increase true faith the worde and Sacraments and euen the vvhole ministerie The same meanes are for personalitie as I may call it First therefore this I belieue is that I haue beliefe Beliefe is sometime put for a thing which I doe belieue sometimes for a gift whereby I doe belieue For a thing which I doe belieue as 1 Tim 1 19 Iude 3 So is it not barely to be taken heere For a gift whereby I doe beleeue Mark 9 23. So is it taken heere and thus doe I say I belieue as Philip 1 19. Now for the better vnderstanding of this manner of profession wee must consider 1 what parties haue faith 2 where faith is in such parties as haue it 3 vvhereabout faith is hestowed as about her proper matter 4 vvhat be the parts thereof 5 vvhat properties it hath 6 lastly how it is wrought The parties who haue faith are reasonable 1 God who is said to be faithful in keeping his promise This to belieue is to belieue a promise 2 Creatures 1 Angels 2 Men. In mankinde infants haue not faith So as deuils haue a kind of faith Neuerthelesse there is difference of Angels and deuils faith and mens Angels faith is in God the Creator legall no other then Adams was Mens faith must be likewise in the Redeemer Angels are not properly said to be redeemed but rather confirmed by Christ as some Diuines hold Deuils faith is onely of the truth and power of God in generall out of themselues For the second point faith is said to be in the hart Rom. 10.9 10. Acts 8 37. Ephe. 3 17. Now so is it said to be in the hart as to be conueied into the whole man especially into the chiefe powers of the soule Whereof the one is the minde the other is the will In both which I doe iudge that this faith is All agree for the minde some doubt for the will which may thus be prooued First because it is said to be in the hart which implieth the whole soule Secondly for that faith knitteth to God Thirdly fayth and hope differ not I take it in place hope is an affection This is
to see more and more by their successe that in part their calling was extraordinarie Neuerthelesse they were made elders by their ordinarie Bishops and they being elders ordained others successiuelie The learned know that Bishop and elder so called in the scriptures differ not much so as that way they had warrant enough Lastly the approbation of the Church and successe sufficiently sheweth the lawfulnes of their comming reforming This sending is mentioned as being that which will afford courage to any in his place His name Iohn of a word which signifieth to shew fauor and grace Now he was thus called because God bestowed him vppon his parents in their old age as a speciall grace fauour and for that he should be a chiefe Preacher of grace This name was fore-told Luk 1 13. giuen Luk 1 60.63 One Iohn writ this Gospell and is called he whom Iesus loued this mentioned heere is not he Another is the Baptist who came preaching and baptising this is Iohn that is the Baptist Now sithence the spirit of God noteth names let vs know he looketh to greater matters 2 and let vs not be secure euen in the least 3 besides when we haue occasion to giue names let vs appoint such as may put vs in mind of some good Verse 7 Thus farre for the party witnessing Now followeth the thing witnessed and the office of the party verse 7 and others following The which is set downe simply or by comparison simply in the seauenth verse by comparison in the other The simple setting out of the office sheweth the cheefe poynt thereof To witnes which is made knowen by his readinesse in that he came by that whereof he witnessed of the light by the end that all might beleeue by him Iohns readinesse appeareth in that it is sayd he came without delay after he was furnished with giftes and warranted by calling So must euery one of vs after enabling by giftes called of God not defer God was angrie with Moses for excusing he punished Ionas for starting aside if any discouragements should haue preuailed they might with Iohn but he brake thorough all Hee witnessed To witnesse is to shew some-what of anie thing Iohn shewed 1 the truth Iohn 10 41 2 He made things more cleere as witnesses should he pointed to the Lambe of God It may be obiected Iohn 5 33 34 as though Christ refused his witnesse Aunsw Christ speaketh there as not needing himseffe Iohns testimonie Christ himselfe was of sufficient credit alone But heere it is said Iohn came to witnesse for the Church which had neede and to make things cleere to it which it could not easily perceiue Mark then how carefull the Lord is for his Church that though himselfe neede none yet will vse men for their own benefit so as that if we should not profit thereby we should be too too forgetfull of our owne good 2 And that we had neede to haue things made easie as well as those to whom Iohn came Quest How did Iohn witnesse by word worke writing some or all Aun Onely by word he did no miracle Iohn 10 41 yet hee was an extraordinary man and his ministerie verie strange Whereby we may perceiue our aduersaries haue smal reason to require them of Luther Zuinglius c more then of Iohn Wee teach the same doctrine that Iohn and Christ did and haue the same miracles which hee did for confirmation So as that himselfe should be a monster who should now looke for miracles which often the wicked hypocrites haue doone Christ was cōtent with one Iohns witnes How vnexcusable should we be not belieuing so many Prophets Apostles Martyrs Teachers c Iohn bare witnesse of the light The light before mentioned is called the Word Al the Ministery is to spread abroad this light All hearing should be to be enlightned heerin The end that all c shortly it is that there should be beliefe To belieue is a word that cannot be vnderstood without respect to another Somewhat must one belieue It is heere to be vnder-stoode as Iohn witnessed so as the meaning is that they might belieue that which Iohn witnessed 1 Iohn did witnesse that he was God 2 made man 3 taking away the sinnes of the world 4 they had withall a setled purpose to belieue whatsoeuer more should be reuealed touching this light else had they not sufficiently belieued Now belieuing in it selfe is to take knowledge of the thing that I belieue what it is and what the meaning of it is 2 To be perswaded that that which I belieue is true worthy to be respected euen to my good whereuppon I will indure any thing rather then shrinke from it 3 To apply it particularly vnto my selfe Now this end was intended by God and Iohn and effected And it is made knowne by the parties whom it concerneth and the instrument thereof The parties are all The Scripture vseth to say all of some saith Theophilact So doth it heere all that is sundry sorts not all and euery particuler Thus sometimes it signifieth the greater part sometime the better and may be discerned by the place where it is Heere it is the best such as are ordained to saluation for those are the best part of the world so as that these all are such who are appointed to saluation and life euerlasting none other Indeede diuers haue outward meanes but neuer with intent on Gods part to haue them blessed For he will haue some hardned and not belieue in his euerlasting decree though they continue in vnbeliefe by theyr owne sinne So as that it is not true that God in his euerlasting counsaile would haue euery particuler man in the world saued Indeed such generall speeches are vsed 1 to teach vs that we should not giue definitiue sentence of any to say such a one is a reprobate that onely is in God 2 That when we heare or reade the Word to speake so at large our selues euery one should particularly applie vnto our selues 3 VVhen we find our selues to beleeue we should not lift vp our selues in conceit aboue others God is no other to vs then to others He is all in his mercy Thus much for the parties Now followeth the instrument by him that is by Iohn who was the meane or occasion of their beleeuing so 1 Cor 3 5. Paule and Apollo are sayd to be the Ministers by whom the Corinthians beleeued So God ordeineth that mans ministerie should be the meanes of beleeuing So God blesseth it to occasion faith as euery where in the scriptures may appeare Marke then that of conscience we ought to attend to the ministerie of men That we may looke for a blessing in conscionably attending thereunto That howsoeuer men be occasions of beleeuing yet are they not the onely causes God must be sought vnto and blesse els all other is nothing Hetherto the setting downe of Iohn Baptistes office simply in it selfe Now foloweth the comparison with Christ in the
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
is witnessed of Abraham that hee did belieue Gene 15 6. Zachary did desire a signe in the former sort and is iustly punished therefore It is worth the marking that Maries speech dooth not much differ from this Looke Luke 1 34 yet her mind was farre differing from Zacharias 1 Marke that likenesse of speech doth not alwaies argue likenesse of disposition 2 We hardly belieue Gods bare word 3 It is a sinne not to belieue the word without a signe Therefore Papists wrong themselues when they require miracles for our doctrine He sheweth he hath some shew of reason to demaund a signe for I am an old man c. And heere it is well that Zachary remembreth his condition as wee all should old or young that we are mortall But euill it is that Zachary abuseth the course of nature to impeach and weaken the power of God as wee many times doe Thus farre the demaunde or occasion now followeth the matter of the answer verse 19 20. Verse 19 All which is to shew Zacharias that he had no cause to doubt that he should haue a signe But first marke the Angell doth not shake of Zacharie and giue ouer further conference vppon his vnbeliefe but yet vouchsafed to continue speech So good is God to sinfull man so kind should wee be in our charge when there is no sinning wilfully to follow and conuince all wee can Now the Angell sheweth that Zacharie hath no cause to suspect him of falshood from his nature office calling Nature for that hee is an Angell as appeareth by his name office and calling in the rest No good Angell will or indeede can lye I am such an one therefore That hee is such an one appeareth by his name I am that is I am called Gabriell Marke first if Angels words be true much more Gods The Angell telleth his name to shew that these are a part of those matters that were before expounded by this Angel to Daniell in his prophecie and so to get the more credit VVhere one would maruaile that a man seene in the Scriptures as it is like Zacharias was could be ignorant of this but such are we most of vs. Quest Haue Angels names Looke Tremellius notes on the Syriac Paraphrase in this place and on Iunius vpon Tob 12 15. Aun I thinke they haue not for indeed it is not needfull God and themselues knowing them and distinguishing them well enough And though GOD be said to call the starres by theyr names the meaning is that God knoweth them euery one and hath them at his commandement So as when Angels are named it is but for our capacitie The office is that he is standing in the presence of God It is a speech taken from men shewing speciall fauour to theyr attendants The Angell heereby meaneth that hee is not the basest euen among the Angels The Angels thinke no scorne to serue God 2 they are very diligent Though the phrase meant hee is wont to stand in the immediat presence of God yet we may learne euen in our places we are before God The force of the reason is this I am in very chiefe place therefore I doe not lie Whereby he teacheth the greater his place is the lesser should his sin be His calling is that he is sent and that with his message Sending is commaundement from lawfull authoritie to goe 1 The Angel came not without sending no more must any 2 The Angell beeing sent in matters of the Gospel did not disdaine men should not think theyr sonnes too good to be Ministers 3 Men may presume they are sent when they haue a gift and their vse thereof is required by lawfull authority The message was to speake and to tell these glad tydings The Angell would not speake without Gods direction we must doe nothing without the same Euen speech is a good mercy of God Our harts must needs be dull when they will not belieue glad tydings for themselues Hetherto that Zacharias had no cause to doubt now followeth touching his demanding a signe which in some sort is granted For himselfe is the signe Where we see that a man in some sort may haue his desire and be neuer the better as Lot Genesis 13. Baruch Iudg 4. So as that it is not good to let our selues loose to by and rouing desires but onely to hang vpon God Verse 20 Now in this 20. verse where is the signe is the Preface Narration Preface in the word Behold It is an vsuall word in the Hebrew tongue in turning the narration to shew some presently certaine thing not alwaies a wonder So as God can presently conuince The narration is in the rest and telleth Zachary of a correction which he is like to haue So as The godly are subiest to the crosse Not to discharge punishments otherwise to be suffered afterward but 1 To bring them to see theyr sinnes 2 To seeke forgiuenesse of them in Christ 3 To take heede of them for afterward 4 To exercise their faith and repentance stir them vp to prayer humiliation compassion c. So as that when we haue any crosse wee should vse it to these ends Of this crosse are noted the kind dumnesse continuance cause Kinde in that it is told him he shall be dumbe and not able to speake 1 So as wee must acknowledge speech to be the gift of GOD. 2 That God can punish like fault with like correction He that belieueth not the word shall not speake hee that harkneth not to Gods word shall speake none of his own c. Take heede then of sinne for as euery sinne hath his baite so hath it a whip 3 That God in the midst of punishments is mercifull He leaueth to Zachary his hearing seeing vnderstanding c. There is none of vs but in our greatest crosses wee may obserue many mercies of God towards vs so as wee ought to forbeare murmuring and exaggerating our griefes The continuance is vntill the day that c. This was ouer or vnder tenne months So as the crosse continueth sometimes somewhile vpon Gods children this could not be but great that Zacharias speech which was wont to be vsed in profitable matters for teaching his houshold for prayer for conference should be restrained yet so it is 1 The longer crosses continue the better should we be by them 2 And get more spirituall prouision for the bearing of them Now God limiteth this time to make Zachary as desirous of a sonne as hee was distrustfull when one was promised The cause remaineth because c. Not to belieue is not to belieue the truth It is a fault not to belieue Gods word how improbable soeuer it seeme 1 An Angell is not to be belieued if hee speake otherwise then is written 2 Angels and Ministers wordes from God must be belieued 3 Euery parcell of Gods word in time shall be performed Thus far the Angels speech alone now follow certaine euents with it and vpon it verse 21
likenesse to GOD and was in Angels Men. VVe onely must consider of it as it was in man and is heere set downe to be truth in the inward affections and wisedome in the secret hart Where by the way note the error of the Anthropomorphites thinking God like to mans body though Luther thinke they be falsly charged with this error Now in this description of the image of God wee may consider in what parts and what things this likenesse is The parts are Inward affections Secret hart That is as we heard before the disposition of the vvill iudgement and affections Indeede mans soule is a spirit somewhat like God and had princedome ouer the creatures as a shadowe of Gods soueraigntie but the seate of likenesse most principally is the hart iudgement affections The things wherein this image is first wisedome or knowledge Col 3 10 which the deuill can tell Gene 3 5 and heere is called wisedom and is a full comprehension of thinges to performance of the will of GOD for happy estate in Paradise This had with it vnderstanding of the morall Lawe all artes knowledge of all creatures as in Adam somwhat in Salomon And this was engraffed that a man needed no Maister The second is iustice Ephe 4 24. Full obedience to the wil of God in desiring thinking willing nothing but Gods will This is heere called truth Nowe these things were loseable and indeede were lost which we neuer heere shall fully recouer This is it which heere the Prophet so dolefully mourneth for 1 Shall we now neede to be put in minde that the word behold heere also dooth put vs in minde that euery man ought to know these things which few doe 2 Or that alwayes thinking of this downfall wee should continually mourne 3 Besides heere haue we a glasse to trimme our selues by and a president whereafter wee ought all to fashion our selues 4 And that in the practise heereof we should begin from the reines and heart where the seate of these things are otherwise we bridle the horse at the wrong end 5 Lastly heere is matter enough for all a mans life tyme so as that he cannot be idle but had neede be repayring till he proue like God Verse 7 Thus much for the enlarging of originall sinne and for the confession and so for the first particuler part of this Psalme in the Prophets owne behalfe Now followeth the second particuler part consisting of sundry sutes and desires vnto God from the beginning of the 7 verse to the middle of the 14. The first is verse 7 A most earnest desire and hath two branches the first for forgiuenes of sinne the second for imputation of righteousnesse whereof both are conditionall and presumed by faith The first purge me as I perswade my selfe thou wilt with hysope I shall be cleane Which is as if it were If thou purge me c. Wherein the setlednesse of faith as in all other petitions ensuingly made is to be remembred In vaine is it to pray without some perswasion of beeing heard when we haue commaundement to pray promise to be heard experience that others haue beene heard as before hath beene declared Of this first there be two members whereof the one is cause the other the effect The cause purging with hysope whereof one seemeth to be the principall the other helping The principall is purging The signification and forme whereof is to be considered The signification sheweth that hee desireth to be made cleane from fault Not that there should be none in him for who is free but that it shoulde not bee imputed Which though it neuer be in any partie seuered from imputation yet for teaching sake it so may be The forme of the verbe is the future tence for the Imparatiue moode most vsuall in scriptures which declareth a full assurance and perswasion of fayth The helping cause is Hysope some translate it mosse one thinketh it may be Rosemary whereof theyr legall sprinklings might be made But the Authour to the Hebrews taketh away all doubt in the 9 chapter 19 verse hauing the word hysope For the better vnderstanding whereof it will not bee amisse to haue recourse to the ceremoniall law Where Leuit 14 7 it is vsed in purging of Leprosie and Numbers 19 9. for lesser vncleanesses both which no doubt Dauid thought of when he penned this iudging of his sinne as of Leprosie not neglecting the desire to be purged euen from the least Mention likewise is made of Hysop Exod. 12.22 But the other meaning ought to like vs for the 9 to the Hebrewes But some man may say Why is there so often mention of Hysope made Aun Not for that it hath any force of it selfe to clense the soule but hauing some naturall propertie to open and clense the bodie was appointed of God as it were a sacramentall signe and doth very fitly represent the blood of Christ who clenseth vs from all sin 1 Ioh 1 9 so doe the Bread and Wine in the Supper water in Baptisme represent Christ Now then this Hysope is not for it selfe but to represent the sprinkling of the blood of Christ 1 Pet 1 2 Hebr 9 14 19 20 21 22 23 that is the death and sufferings of Christ applied So as that the Prophet desireth the sacrament of sprinkling with the fruite thereof First therefore it is manifest that hee vnderstood the ceremonies or sacraments as euery Christian should Secondly he knew that they all did tend to Christ Thirdly and rather desired the fruite thereof then rested in any outward act The Papists abuse this place for theyr holy water first whereas all such legall ceremonies are dead euerlastinglie Secondly neither haue they any newe commaundement frō God Thirdly nor can they euer shew that the sprinkling for the act onely done as in their holy water they imagin did good to the soule Now in that the Prophet nameth this first hee teacheth that our care should be first greatest for pardon of sins then all other things follow Thus much of the cause Now followeth the effect and I shall be cleane Metaphor that is I shall be free frō fault Whereby he sheweth 1 That by Christ he shall be fullie clensed so as that he shall need no other meanes to take away any remainder by occasion of sinne no there shall be no reliques to be satisfied for in Purgatorie 2. That this is solely by Christ for hee speaketh it without doubt that he shall be cleane that is by imputation This is the first branch the second followeth Wash me and I shall be whiter then snow This is for imputation of righteousnes Heereof there are two parcels as before the first the cause the other the effect The cause is in the word wash Whereby he eyther hath respect to the Priests washings of thēselues or the leprous persons but of this enough before Which besides purging is mentioned because Christ came as well by water as blood Iohn 1 5. water signifying
then 1 that sinners not repenting haue no security euen of outward estate nor can haue any hart to seeke vnto God it is otherwise with the godly God hedged Iob. 2 That Gods children euen in their prosperitie ioy more in Gods fauour to them then in all outward things 3 Now howsoeuer Dauid heere prayeth for outward things simply he vnderstandeth conditions 1 according to the will of God 2 as farre as God seeth good for him 3 so as alwaies by them hee may the more be perswaded of Gods loue to him so must we 4 Dauid ascribeth all outward safety to God what means so euer he had so must we 5 Dauid felt Gods sauing of him men must not vse the benefits without some feeling of them that they may the more be thankfull for them Hetherto the former part now followeth the latter Stablish me with c. Wherein wee may consider two things the kind of fauour hee prayeth for and the matter wherein he would haue that fauour appeare The kinde is in the word stablish is a borowed speech signifying to make steadie to hold by the hand else hee should fall God vpholdeth all things by his word and power and so doth he euery creature euen the wicked but he vpholdeth his Church and children more especially with his grace loue as a mother or nurse the child which is like to fall this vpholding or establishing is vnderstood heere Now this is the assistance of the holy Ghost whereby the child of God is vpheld daily in the duties of the worship of GOD and his particuler calling This hath alwaies in it 1 truth 2 frequentation 3 continuance which is especially vnderstood I gather then from hence 1 That from the corruption of sinne in a man a man may often fall into the same sinnes 2 That God onely can vphold them They who desire to be vpheld by God must lay their foundation in saluation by Christ 2 They must vse all meanes 3 That vnlesse a man be established all is in vaine The matter wherein he would haue this fauour shewed is Gods free spirit Spirit doth signifie I iudge the motion of the minde stirred by the Spirit of God frō whence all good things in vs should proceed Free doth signifie that which the Latines call ingenious which hath in it 1 honestie 2 cheerefulnesse This if it be wanting maimeth all duties 1 This sin quencheth so as wheresoeuer this is absent sinne is present 2 All must indeuour for such a spirit onely Christ his Spirit worketh such an one We may know it thus 1 It alwaies will be busie in the duties of godlinesse and ones priuate calling 2 It is glad when it hath any occasion to doe such dutie 3 It is diligent first and last 4 Needeth no great spurring on 5 Doth things for the duties sake and his calling 6 Is not discouraged though it suffer for well dooing 7 Will hold out though it be alone 8 Alwaies maketh excuses from the businesses of godlinesse and particuler calling not any other to excuse from them The 13 verse followeth Verse 13 which is a digression or swaruing aside a little from his continued desires containeth a promise of Dauids wherein is the dutie which Dauid promiseth and the effect which he looketh for The promise is to teach thy wayes vnto the wicked the effect and sinners shall be conuerted to thee Where wee see by the way 1 That true repentance is fruitfull 2 Nay it will not rest in it selfe but stretch to others Now in this dutie we may marke the thing the Prophet saith he will doe and the parties to whom The thing is teaching Gods waies the parties are wicked that is sinners not repenting 1 Who haue neede of teaching 2 Whom we may be with by vertue of our calling to doe them good Teach a man is saide to doe when hee causeth to learne This a man doth by 1 example 2 in deede 3 in word Heere we must vnderstand it of word and example so as that 1 We must speake things of instruction to others 2 Be the first our selues that must doe them 3 Now what kind of teaching this should be looke psal 32 8. 4 So as that euery one should be carefull of the saluation of each other and this worke may beseeme a King beeing as carefull to teach as to correct He will teach but thy wayes that is Gods wayes Gods waies are either such as himselfe walketh in or such as he will haue his seruaunts walke in Both may be well vnderstoode in this place so as that sinners ought to know how God dealeth with conuerts and what course conuerts are to take to continue in the pleasing of GOD. Thus much for the dutie the effect is and sinners shall be conuerted Sinners are the same with the wicked Heere might at large be handled the doctrine of the conuersion of a sinner to God otherwise called repentance Somewhat may heere briefely be touched Conuersion being said to be in men is taken largely straightly Largely for any change Straightly for that vvhich in Scripture is called repentance Some vnderstand it heere for that change which is in man from the feeling of his owne wretchednesse and miserie to the mercie of God This is true but not sufficient full But I take it to be to be vnderstood in the second sence as most often in the scriptures the Prophet most fitly setteth it out to be turning to God Turning vnto implieth a former turning away as indeed euery sinner is out of the way whatsoeuer they seeme to themselues or others This turning is indeede a change not of the substance not of the powers but onely of the properties in desires practises of the soule and body The qualities and properties which must be in a partie thoroughly turned to GOD are of the faculties 1 to fit themselues to their proper obiects as to know remember see heare c. that which it should 2 to doe their duties in them cheerefully and constantly of the desires and practises that they be because they please God This turning is to GOD which is when a man in all things consulteth with the word of God 2 and endeuoureth to doe all thereafter 3 neuer giuing ouer till in some fort he so can doe But that we may the better vnderstand this turning let vs consider the causes the parts the properties and the marks of it The principall efficient or making cause is the Spirit of God making a man anew Ierem 31 18. The instrumentall is the word of God The matter is whole man in soule and body The forme is according to the image of God The vtmost end the glory of God other middle ends 1 to certifie our owne consciences touching our adoption 2 the edifying of our brethren The properties are many 1 It beginneth from within and is most carefull to haue the hart first turned to God 2 It neuer can long lie hid though it desire not much
others These duties 1 are to be practised as well towards our selues as others These duties and commaundements according to the number of chiefest things among men are foure The first chiefe thing is life The second chastitie The third goods The fourth truth and good name For euery of these are seuerall commaundements and for the first Thou shalt not kill Which is to commaund preseruation of life and to forbid the contrary Wherein we may consider the persons and the thing The persons who and whom Person who is not to kill thou that is none what colour and pretense soeuer thou haue The person who is not to be killed thy neighbour The person who must not kill is to be vnderstood without a lawfull calling thereto and such an one is who is not a Iudge a souldier and an executioner c. Neuerthelesse these must remember that they doe it according as their callings require and that for good and the common good We may see that the Anabaptists erre who thinke it not lawfull to be a Prince or warriour And this which is forbidden to all must so be vnderstood as that 1 though we be prouoked we must not thus commit a fault 2 though time and place should seeme to serue 3 though we might escape punishment for the same The person who is not to be killed is as before neither our selfe nor our neighbour The thing is not to kill Kill is to take away life and yet not simply to take away life is forbidden but the life of a reasonable creature otherwise a man may kill his beast for necessarie vse The Manichees therefore do erre who thinke it not lawâ— full to kill any thing no not to cut hearbes Life is whereby any thing liueth Life is spirituall ciuill naturall Spirituall life when by the especiall worke of the holie Ghost a reasonable creature liueth to the pleasing of God Paule saith a widdow while she liueth in pleasure is dead while she liueth Dead that is in spirit The soule saith S. Augustine without God specially working is dead that is spiritually and the soule of thy soule is faith This kinde of life one taketh away 1 by denying the meanes as parents of what sort so euer with-holding the word of God from theyrs 2 By giuing of scandall Scandall is occasion of sinne in which respect Paule biddeth to take heede that our weake brother perish not 1 Cor 8 11 and Christ threatneth woe to him by whom offences come Luke 17 1 2. Looke Rom 14. This life we must procure all wee can Iohn 1 5 16. So were the Apostles commaunded Acts 5 20. For this cause would not the Apostles depart from Christ Ioh 6 68. Ciuill life is that estate which one hath in ciuill societie as of honour office reputation and this must be maintained Naturall life is that which is in the ioyning of soule and body together Naturall life hath three degrees The first is cheerefulnesse of the hart In this respect God blameth the false prophets who made the hart of the righteous sad Ezech 13 22 for indeede a sorrowfull minde dryeth the bones Pro. 17 22. Thus did Naball first begin to die 1 Sam 25 37 thus was Rebekah wearie of her life Gene 27 46 for her griefe of hart at Esaus taking of wiues The second is soundnes of bodie when euery member is maintained none hurt none taken away so as if any be impaired it is against life for life is of all parts Those therfore who cut off a member offend against the commaundement The third and last is health when euery member and power dooth his worke Hence is it said that life is to be in good health and not onely to liue therefore dooth Ionathan note his fathers fault who made the people weake and faint 1 Sam 14 30. Therefore is it Iohn 4 50. thy sonne liueth for is in good health so saith Paule now are we aliue that is are whole and well if ye continue stedfast c. Wherefore all such who procure surfet or drunkennes breake this commaundement But what neede we goe far for opening of this commandement our Sauiour Christ hath doone that most excellently Math 5 22 c. and that by shewing the true meaning for the breach thereof in three degrees In euery of these three degrees hee setteth downe the fault and the grieuousnes thereof The first degree is Who soeuer is angry with his brother vnaduisedly shall be culpable of iudgement The fault is to be angry with his brother vnaduisedly this is murther in hart Brother is as before To be angry is to be displeased with desire of reuenge In vaine is when it is without iust cause or occasion as Caine was angry with Abel Ahab with Naboth Saul with Dauid 2 When it is too long Ephe 4 26. for the sunne shoulde not goe downe vppon our wrath 3 When it doth vnseemely appeare in countenaunce in gesture in deede or word So as that Christes meaning is that we should be moderate in our anger So saith Iames 1 We must be slowe to anger and Paule Be angry but sinne not In this behalfe is Moses much commended Numbers 12 3. And heere we are to take heede that neither anger doe vainly arise and that though it doe iustly arise it doe not rage and both these from others to vs or from our selues towards others And first that it doe not arise in vs by others vainlie it shall be good for vs 1 Alwaies before hand to consider our corrupt nature how easily it is prouoked to inkindle by anger as gunpowder and flaxe by fire and therefore as they who haue such commodities knowing their qualitie by warinesse preserue them long from burning so may wee our natures that they be not consumed by anger if we wil watch ouer them Besides in this behalfe some mens complexions giue them occasion moore to looke vnto themselues 2 Neuer to thinke our selues worthy of great matters but to acknowledge in hart our wretchednesse so shall wee the better when things fall crosse without anger beare them 3 To acknowledge that nothing befalleth vs without Gods will whereto we must learne in all meeknes to yeeld 4 Not to be suspicious one small suspition that wee are neglected will raise great anger 5 Be practising with our selues often to resist our owne desires so shall we more easily beare it from others 6 Auoide occasions 7 To mark the behauiour of angry men that seeing how vnseemely it is we may bethinke to take heede of it in our selues And that we cause not anger to arise in others we must be carefull Alwaies prouided that if they be angry at vs for good duties necessarily to be done we are not to be discouraged else should Christ other of his seruaunts haue forborne their duties for other folkes angers But to be free from giuing iust occasion 1 Neuer meddle with any without vertue of thy calling Anger most commonly ariseth when men are out of their
deede but thought and desire So teacheth Christ Math 5 28 which is likewise to be vnderstood of a woman so as if shee do likewise desire to that end she doth offend if it be beside the owne husband or owne wife So as that a bodie may be free from touch and yet not chast Peter saith there be eyes full of adultery 2 Pet 2 14. Or it is The possession of ones vessell in holinesse and honour 1 Thess 4.4 Possession is continuall so keeping as Luke 21 19 by your patience possesse your soules be constant in patience so as that if one faile but once he leeseth the credite of continuance This continuance is to be thought of for the returning of desires for desires are at one time more stirred and stronger then at an other he that can forbeare in all stirring he possesseth if he yeeld not but resist the temptation Vessell all doe not vnderstand alike some take it for the whole body and euery part not much amisse for indeede the whole body must be chast It was well said by one It skilleth not in what part one be vncleane if he be vncleane Wherefore eyes hands c must be ordered Wee might stretch it though some-what further to the soule and so the whole person of man wherein in euerie power he must be cleane But submitting that which I shall say to be iudged by other I take it by vessell is meant that which honestly cannot be named and putteth difference betweene man and woman In which sence that place 1 Sam 21 5 is to be taken the vessels of the young men were holy for he had said before Women haue beene separate from vs these two or three dayes Where hee sheweth what it is to haue the young mens vessels holy that is separate from women This place the most learned Tremelius and Iunius haue interpreted amisse taking vessels for implements necessary for their iourney So speaketh Plautus in Paenulo I doe otherwise then adulterers taken in the deede dooing I come home with my vessels safe and sound They were wont who tooke them in the deede to cut of their priuities Vessell is the instrument of generation as the Canonists speake of vnnaturall venerie extra vasa Now it is thus called to teach vs to speake thinke honestly and chastly to forbeare all ribaldry and filthy speech This vessell must be possessed in holinesse This holines is in the pure vse of it euen in the presence of God where neither the person is defiled the dutie and instrument not abused by deed word looke thought c. Besides it must be in honour which is when we so vse our selues as that neither in our selues nor before others wee neede to be ashamed Sin in this kinde causeth shame instruments of this sin are likewise shame Now then as on our vncomely parts we put on more honor 1 Cor 12 23 that is let them neuer shew their vnseemlinesse but make them as handsome as we can so must we procure all things heere This chastitie is in single or married life Single life is whē one liueth alone without the other sex and this is in maidens or widdowes life Maiden or virgine life is before one is married Widowes life is after mariage when the husband or wife is dead Each of these is a pure forbearing of the act and motion or stirring to begetting Pure forbearing is that which is free from all pollutions Looke Ephe. 5 12. so as that we must haue continent eyes and lookes This chastitie in single life is not nor neuer can be without a speciall gift So saith Christ Math 19 11 12 Paule 1 Cor 7 37. So as that without this gift all vowes whatsoeuer are impossible in law and voide at the instant This gift is called continence is a speciall gift of God whereby one can liue without the need of other sexe to satisfie desire This gift 1 GOD onely giueth 2 it is rare all haue it not 3 it maketh vs not more acceptable to God 4 sometimes it is preferred before mariage chastitie Onely in respect of some afflictions that then were vpon the Church and for that sometimes the duties of marriage leaue not a maried partie so free from worldly cares as single life doth 5 It is not perpetuall hee that hath it may haue it taken from him afterward Chastitie in mariage life is the bed vndefiled Heb 13 4 in the lawfull vse of the maried companion Bed companie in maried parties one to other with themselues is no sinne though many corruptions creepe into it which it pleaseth God for Christ to forgiue Some cautions in this must be remembred 1 Call to mind what Moses hath Leuit 18 19 20 18. 2 To fast and pray they must forbeare 1 Cor 7 5 that is extraordinary and set solemne prayer vpon some great occasion els must they pray euery day 1 Pet 3 7. vppon extraordinarie occasion The bridegroome newly married must come out of his chamber and the bride out of her bride-chamber Ioel 2 16. 3 Parties must vse grauitie and modestie One saith a partie may commit adulterie with his or her maried companion He meaneth he may sin in want of grauity and modestie As if 1 Either partie be intemperate and vse mariage for brutish lust not for necessitie and child-procreation 2 Too much boldnes be before others This was Isaacks ouersight who though hee might doe that which hee did should not haue done it in other folkes sight Gene 26 8 therefore Gene 25 67 he tooke her into his mothers tent Marke that Sampson Iudg 15 1 would go into the chamber It is too much to vse open dalying with ones own companion too bad is the foule and filthy speech of some maried folkes speaking openly of the secrets of marriage Mariage is a lawful knitting together of one man and one woman in vndeuided societie for remedie of lust comfort of life bringing forth of children This knitting is the most neere that can be and hath full communion of all things betweene them so as that theyr bodies c are not their owne 1 Cor 7 4. Vndeuided societie is that which no cause but warrantable by the word of God can dissolue Lawful is that which is according to Gods lawes and the lawes of honestie Gods lawes require that mariage should be in the Lord. 1 Cor 7 39. That is in the Lord which is 1 betweene parties that do truly feare the Lord in pure religion It is not lawfull to marie an Idolater 2 Is in reuerence 3 Is with consent of parents that is of the necessitie not onely the honestie of marriage Parents must not be too hard or wilfull but what God will that ought they to will And this mariage must be but of one man and one onely woman Many husbands for one wife or many wiues for one husband are not allowable To haue many wiues was a sin in the Patriarches Mariage is dissolued according to the word
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
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
is no limitation or setting downe of this time certaine it is that sometime it was though not a-like alwayes neither can be in any It is hard to tell the particular times when Dauid had respect yet wee may be sure he had respect 1 When God stirred vp his heart to be set heere about which was in his priuate exorcise of reading praying and meditating or publique 2 It was not alwayes at least not in the same tenour and measure Sometimes Dauid sinned and did not respect Gods commaundements 3 Though it were not alwayes the Prophet is not ashamed to imply so much that others might take knowledge thereof We gather then that 1 If Dauid could not alwayes haue respect vnto Gods commaundements let euery of vs know wee shall neuer finde our selues of better mettall then he was our nature is most abhominable which besides outward tentations will turne our eyes from Gods commaundements 2 If we would respect them we must seeke to God and continually vse the meanes 3 It is cleere that Dauid considered how he found himselfe calling himselfe home to a reckoning as euery one should doe 4 The Saints of God how holy so euer will confesse their wants and defaults Thus much of the cause or occasion now followeth the euent then shall I not be confounded Wherein is likewise set downe the thing time The thing I shall not be confounded the time then Confusion commeth of a Latine word which though it may signifie such a mixture of things together that one cannot discerne betweene them yet heere the Hebrew whereof this commeth will not beare it but signifieth greatlie to be ashamed Shame is taken 1 properly For the affection vsually so called and appeareth in the countenance 2 Vnproperly When it is referred to the soule and conscience as very often shame and confusion is so taken in the scriptures Being confounded is taken in the second sence to wit vnproperly in this place for excessiue shame of the conscience before God and man Which is when a man is as much cast downe in conscience before God as the most shame faced man is or can be in countenance before any yea and more Now this shame or confusion may be considered firstly from a cause of it which is to misse or be disappointed for then shal a man haue bodily shame if he misse of his known particular designment or when so euer being of any good nature he doeth amisse so euen for the conscience if a sinne be committed or we misse of our desires to God our consciences are cast downe So as that Dauid heere meaneth that He shall haue no cause of shame 1 Cause of shame is wittingly committing of any sinne true it is that all sinne will make ashamed but this most Therefore Dauid will auoide sinne as euery one should doe 2 Another cause of shame is missing our desires so shall not Dauid God will heare his prayers as all other of his children Psal 25 2 3. Thus are the wicked ashamed that is disappointed of their hope Marke the fruite of godly prayers Secondly from the effects for as naturall or worldly shame hath many and great effects so much more hath the shame of conscience as being part of the torment of hell 1 As in worldly shame one and a first work is to change the minde so shame of conscience will make it change the minde and iudgement for seeing it selfe to haue done amisse it must needes repent and that much blaming and accusing it selfe So shall not Dauid neede to feare that he shall doe for endeuouring to keepe Gods commaundements he shall not neede to change his minde but to continue and encrease So Abigael telleth Dauid that when God shall haue giuen him the Kingdome that it shal be no griefe vnto him nor offence of minde that hee hath not shed blood causelesse 1 Sam. 25 31 she meaneth this work of the conscience So shall Dauid and all other Gods seruants be free from greatly blaming themselues which what a torment it is we cannot be ignorant looke Prouerb 5 11 12. Indeede repentance is a continuall practise of all and euery the children of GOD so as that the former may be doubted of Aun Repentance may be considered as beginning encreasing Beginning is at the first turne change of man to God after which a man is preserued from the wilfull committing of grosse sinnes Encreasing repentance is groweth in the former when liuing out of grosse sinnes and being truly turned to God we labour to draw neerer and neerer vnto him thus with encreasing repentance we must alwayes change repent not with the first and beginning repentance which we can not but haue if we regard Gods commaundements 2 As worldly shame hath feare to come in presence so is it in shame of the conscience wicked men dare not come in the presence of God Adam and Eue hid themselues Cain fled from the presence of God Dauid and other Gods children shall not thus be ashamed 3 Naturall shame maketh one alwayes doubt whether duties doe please it rather thinketh they displease so doth feare and shame of conscience driue a man to thinke that God doth not care for any thing that he doeth So was it with Cain as in deede he saw he did not please God Gen. 4 5. From this Dauid and those who respect Gods cōmaundements are free 4 Naturall shame discourageth a man from doing duties as not being liked so will this shame of conscience make that a man shal haue no hart in any good duty Thirdly from the property bodily or worldly shame is with as great vnquietnes as possibly may be It cannot be otherwise with shame and confusion of the conscience from this likewise Dauid other Gods children are free This which the Prophet speaketh I should not be confounded is a kinde of speech in which by the lesse the more and greater is set downe so Psal 51 17. Thou doest not despise for thou doest very well like and 1 Cor 11 22. I praise you not that is I much dispraise and blame you so Heb. 13 17. Will be not profitable for you that is will be very hurtfull so is it heere I shall not be confounded that is I shall haue great boldnes and comfort All which doth arise from a cleare and good conscience which is a continuall feast Prouerb 1 5 15 so that the thing the Prophet meaneth that he hath a good conscience and the fruite thereof And first for a good conscience 1 what it is 2 how it is wrought 3 what be the properties of it Before we can know a good conscience know what conscience is which well we may doe by the parts of it The first is a knowledge of truth and falshoode good and bad Therfore is it called conscience that is with knowledge and that not onely in generall rules but in speciall and particular wherein conscience especially appeareth generall rules are in the Synteresis particular knowledge and
remembrance in the Syneidesis or conscience The second a diligent marking and recording as euery particular thing is beleeued or not beleeued done or not done thought or not thought according to knowledge The third is affection rising after knowledge and marking and by things done thought beleeued spoken according to knowledge ariseth ioy hope and comfort otherwise greefe feare and trouble Good conscience is when the knowledge is true full and sound when it letteth not slip any particular but calleth all to count and findeth them rightly according to knowledge performed where-vpon ariseth continuall ioy quiet comfort Good conscience is wrought as all other graces of Gods spirit No mans conscience is good by nature other meanes therefore are needefull 1 One is sound faith of iustification when the party hauing Christes righteousnes imputed by God himselfe applieth it by faith to the forgiuenes of all his sinnes and accounting of righteousnes so as that the conscience is cleansed and quieted in regard of all things past 2 Sanctification which arising and liuing in faith keepeth with faith and preserueth good conscience for afterward without these neuer good conscience Now the properties of good conscience are many 1 Truly and fully alwayes to admonish according to the light of the word of God shining in the hart 2 To witnes that all and euery thing is done according to the full knowledge of Gods will 3 To giue a good hope in all things 4 To make one leade an vnblameable life Thus much for good conscience the fruite followeth which is wonderous great euery way and hath all things contrary to confusion 1 It maketh one neuer to change his generall resolution 2 It delighteth to come into the presence of God 3 Is perswaded that God liketh it 4 Hath courage in all good duties 5 Trust in the fauour of God 6 Hath peace of conscience 7 Ioy in the spirit 8 Looking for all good things from God 9 Patience in the crosse Thus much of the thing now followeth the time then to wit when I shall haue respect as if he should say vnlesse I haue respect c I shall be confounded 1 Que. Who can respect all and euery of the cōmaundements of God Aun None and therfore all haue great cause of shame 2 And seeing that all Gods commaundements must be respected euen the least are to be regarded not neglected 3 No meruaile therefore if none can at any time be secure but shall finde himselfe tossed betweene feare and hope c. 4 And why since there is such good consequence of respecting Gods commandements doe not we all most carefully regard them Thus much for the third particular in the Prophet Dauid now followeth the fourth verse 7 Verse 7 and it is profession to praise God Which duty should be in euery seruant of God Psal 50 14. In so much as that not onely men but euen all other creatures ought to performe the same Psal 150. Of this profession there are two parts 1 The duty to praise God with an vpright hart 2 The cause learning of the iudgements of thy righteousnes In the duty are 1 the fact of praysing God c. 2 The publishing of it in that he saith I will praise c. The fact hath the thing to praise God manner with an vpright hart In the thing are action to praise obiect thee ô Iehoua The word heere vsed for praise is in the Hebrew Ode where-vpon by the way commeth the Greeke word Ode for a song It signifieth both to confesse and praise but yet notwithstanding with some difference For when it signifieth to confesse it hath one kinde of preposition when to praise another or other regiment so doth the Greeke word Ezomologoumai signifie both Neither is it without cause that one word signifieth these two things For then praise is true when it is free and franke as confession also euery true confession is greatly to the praise of God looke Ioshua 7 19 1 Sam. 6 5. Iohn 9 24. Heere doth it signifie to praise To praise is to acknowledge the excellencie or worth of a thing Excellencie in God is infinite euery way as he is in himselfe towards his creatures In himselfe for excellencie of Essence persons properties c. aboue all humaine conceite Towards his creatures making them so excellent preseruing them c. and as to all creatures ingenerall so to the Church and especially to the party praysing And indeede there is nothing whence a party may not draw arguments to praise God Gods mercy is most sweete considered in creation redemption conseruation Euery one of these cannot choose but be very great being from so great a God to vs who deserue the contrary especially in such necessary things as he giueth vs for our being and well being Acknowledging is our profession that this excellencie is in God Now this our profession must be 1 open so as it may be knowne 2 franke cheerefull not constrained 3 with harmonie of mouth hart and life Who would not performe this duty 1 pleasing God 2 due from himselfe Thus much for the action now followeth the obiect thee ô Iehoua whom indeede we are alone to praise as being onely worthy 1 God being to be praysed is to be considered with meanes of any thing or without meanes Many will praise God and acknowledge his hand when they see him work without meanes because then they see nothing whereto they can ascribe that worke but onely to God and yet it is onely God who giueth meanes renueth them and blesseth them so as in the middest of all meanes must we lift vp our hart to God and praise him and neuer sacrifice vnto our net 2 God may be considered towards our selues or others Many wil praise God for themselues few for others and yet so must they doe and euen for their enemies so farre must wee all be from enuying or lessening any of Gods works 3 God giueth prosperity aduersity Some feeling the sweetnes of prosperity can acknowledge Gods goodnes Where is any that praiseth God for aduersity And yet so must we all doe and not onely that but reioyce therein Rom. 5 3. 1 Then shal a man be the fitter to praise God for aduersity when he hath some while beene vnder neuer at the first will or can a man vsually thank for it 2 When by hauing beene vnder it hee hath gotten some good by it as knowledge of Gods prouidence iustice power perswasion of Gods goodnes encrease of faith exorcise of patience meekenes prayer c. else will our praysing for it be but cold And therefore all mens speeches who say they thank God for afflictions are not euer true Hitherto of the thing now followeth the manner With an vpright hart so as it must be with the hart and that vpright so as heere is 1 subiect 2 Adiunct The subiect is hart put heere for the soule because that it is as it were the chaire of estate of the soule wherein it most sheweth
it selfe in presence The soule is put for the whole man where the soule is first affection then all parts and powers of soule and body This doth the Prophet name 1 Because God chiefely respecteth the hart 2 And the most part of men doe commonly neglect it God respecteth it 1 As to be the first so as without this all is nothing 2 With this all other follow 3 In this is a sweet feeling of Gods infinite goodnes towards vs 4 And as in the bodily hart there is continuall beating so is there in this a renuing and continuall frequentation of all godly duties 1 Wherefore euery one who praiseth God must doe it from his hart that is his soule that is 1 from his iudgement as being setled that he ought so to doe 2 from his wil and affections as delighting therein 2 Who so euer saith he praiseth God with his hart must doe it with his whole man else his praise is no praise 3 No praising of God without feeling 4 All praysing of God continued alwayes renued The adiunct followeth vpright for declaring whereof it shall be good to consider 1 What it is 2 Howe it is wrought and gotten 3 How it may be tried 4 How it may be kept and preserued What it is may somewhat appeare by the very name it selfe especially in the Hebrew tongue where word for word it is thus with vprightnes of hart and is indeed in effect that our translation hath with an vpright hart saue that it signifieth it in great measure and perfection so doth the Hebrew tongue vse Nowne Substantiues for Adiectiues very significantly Now this vprightnes though it be in English the same word with that in the 1 ver of this Psalm yet is not so in the Hebrew but somewhat more generall and signifieth right or straite Vpright is but one respect of right or strait right hath all respects in it vpward downward on both sides c. It is therefore heere a word vsed vnproperly contrary to that which is wrethen or crooked and for meaning and intent seemeth to be the same with cleane hart Psal 51 12. signifying such a disposition in the soule and whole man as hath nothing iustly greatly to be blamed humaine frailty onely excepted It is termed right 1 Because it is according to the right statutes of Iehoua Psal 19 9. 2 And is after the first and originall straitnes which was in man according to Gods image from the which men swaruing are called Luke 9 41 a crooked generation and Philip. 2 15 crooked Nations And practises of such parties are phrased Psal 125 5 crooked wayes Yet this must be remembred to be vnderstoode euangelically as before whole hart Heere-vpon S. Augustine saith that that man hath a strait or right hart who willeth all things which God will Of this sort can be no hart not regenerate and borne a new all naturall harts are crooked The Poet could call them crooked mindes But for the full knowledge what this is three things are necessary 1 True sound and full sauing instruction and knowledge so as that where this is not no straitnes or rightnes of hart can be This knowledge must be 1 In the necessary grounds of saluation the Trinitie Christ faith iustification sanctification 2 In this particular duty of praysing God So as that euery one must know that God is to be praised 2 Fitly take the occasion whē it is giuen 3 Rightlie performe the duty of praise as we may reade before 2 Sincerity that there be counterfetting no deceauing 3 Continuall conformity to the word of God or first straitnes of Gods image wherein man was created All which are so necessary as that to the parties endued heerewith onely God is pleased Psalm 73 1 Math. 5 8. Psalm 24 4. This is wrought and gotten as other graces of saluation that is by iustification sanctification By iustification when the sinnes of our naturall or vsuall crookednes for Christes righteousnes being forgiuen his straitnes vprightnes is imputed to vs by God the Father sealed to vs by the holy Ghost who likewise worketh faith in vs whereby we apply it to our selues By sanctification when receauing the powerfull spirit of sanctification we are renued to thinke doe say and euery way practise right things otherwise there can be no true straitnes in vs. This may we trie whether it be in our selues it is hard to iudge of others 1 By the causes of it vse of them 1 If the party who thinketh he hath it haue from the first occasion offered vsed the meanes thereof to wit the preaching of the word in simplicity and continuance it is the more likely to be present otherwise not Seasons of things not neglected preuaile much twigges may be bowed in time flesh will sometimes take salt one may come too late to both of these Againe formall vse onely of the former is neuer sufficient It pearceth not to the hart where this must be 2 By the fruites One whereof is perceauing of a mans owne crookednes Alwayes the more straitnes the more perceauing of crookednes For as in the body the sicknes is most dangerous when the distemperature is generall that no part can perceaue it and when all things are in quiet by reason of strong hold the captiuity is the greater so no perceauing of crookednes little or no straitnes at all With this is alwayes ioyned patience of reprehensions from conscience of crookednes worthy to be found fault with Another is delighting in straite things as the word of God godly company Like liketh like Right men loue right speeches actions Heere is neuer feare of too much precisenes a thing can neuer be too right and straite Right lines are the onely within their points A third is plainenes and opennes Crooked legges delight not to shew themselues Close men in duties of the open worship of God and their calling may alwayes be suspected A fourth willingnes to offer it selfe at any time to be tryed It is a token when Rahel was loath to be raised and searched that she had stollen and hidden so crooked harts are loath to come to the rule and square This is kept and preserued by the continuance in those things whereby it first is wrought first must iustification be had and kept then sanctification continually renued Heereto may somewhat helpe meditation and searching of the heart that as soone as any crookednes appeareth it may be made straite prayer Sacraments and such like All this hath beene touching the fact of praising God now followeth the publishing of it in that he saith he will praise thus doth Dauid very often Quest Could not Dauid haue done this and neuer been acknowne of it Aun In some case Dauid might haue concealed this duty so might Daniel 6 Dan but heere he ought not to be willing so to doe 1 This is one vse of the knowne examples in good duties they shew that it is not impossible as some dreame to performe them
that had beene a persecutor to become an Apostle and also Peter who was a fisherman So that 1 Wee ought to distrust nothing which shall please the Lord 2 Neither let vs indeede ascribe any thing to secondarie causes but all vnto God 3 Wee ought so much the more to beleeue because wee see the power of God to shew it selfe in most contemptible things Que. But why doth Luke alone take paines in wryting of a praeface Aun Not that his writings were not authenticall but for that being instructed in Rethorique he doth thus purchase fauour and attention whence he is thought to haue written the best Greeke as also that hee might satisfie the Church requiring a reason of his fact and might procure greatest authority Wherfore vse of humane learning consisting in tongues and Arts is not at all altogether to be reiected whiles it may serue to edefie the Church 2 And godly men vndertake nothing wherof they haue not warrantable inducements 3 We are also to take care that our doctrine may be most acceptable in the eyes of the world The person vnto whom is written is Theophilus Some thinke this name to be appellatiue others proper looke Baronius 533. He is most noble that is according to the Greeke placed in authority 1 Princes are not excluded from the Kingdome of heauen 2 The godly honour the chiefe men in the Church 3 Christians doe speake courteously and ciuilly neither doth that hinder which is in Iob 32 22. Que. But why writ Luke vnto this man Aun Not onely for priuate consideration for peraduenture he had beene before instructed of Luke but also for the good of the Church For if a man in great place authority shal haue once receaued the word others also will receaue the same 4 Wherefore wee ought especially labour to bring all those vnto Christ which are in any high place not onely for themselues but for the Church that others may be conuerted vnto the faith and confirmed in the same 5 Godly men must be holily wise 6 Neither doth this booke any thing more containe particular doctrine because of this compellation or dedication then the Epistles of Paule The thing it selfe followeth which is the writing of an orderly disposed narration c as was shewed before Wherein are the manner orderly disposed c. matter those things whereof wee are fully perswaded The manner containeth 3 things narration order writing A narration is a plaine propounding and setting forth of the thing as it is in it selfe without any externall glosing So as the Euangelists ought to propound nothing which is not receaued and no colouring is either to be set vpon it or to be expected The order from point to point with respect had of the time that the truth might be more manifested and the memorie helped So likewise let vs also endeuour to keepe in memorie sayings and writings Writing is a setting downe in bookes or monuments So as we ought to receaue nothing which is vnwritten The matter followeth those things whereof wee are fully perswaded He meaneth the deedes and sayings of Christ Wherefore let vs heare of Christ These are said to be fully perswaded of the persons in whom we The word in the Greeke which signifieth to be fully perswaded of is a metaphore borowed from ships which are caried with full saile and it signifieth a most certaine perswasion of the truth so as nothing can make vs to recoile from it no not death or any thing else This perswasion is proper to faith necessarily required in euery one of vs. The persons we to wit the Disciples and Apostles that were called none other Wherefore the Gospel was in the world neither was it beleeued of all Let vs not therefore much disquiet our selues if now also all doe not beleeue the Gospell And seeing that Luke doth bring in the called alone to beare witnes for the truth of this doctrine let vs know that not what the world but what the called doe is to be regarded The causes follow and first the impulsiue The first as was reheased before These men were many Cerinthus Merinthus as Epiphan saith 186. Apelles Basilides and others vnder the names of Thomas Matthew as Ambr witnesseth also vnder the names of Iames and Nichodemus Peraduenture he meaneth others which had written before him men inspired of God but these were not many they were onely two The force of the reason is that wee ought to be as diligent for the true doctrine as others are for that which is false We gather therefore that diuers forged Apocriphall and such like writings should be in the Church So as there is required very great iudgement in reading Wherefore let vs not be dismayed with Popish writings but let vs try all things and keepe that which is good 2 That euery man is according to his place to encounter with false teachers And these onely haue taken in hand not finished but I will saith Luke goe thorough withall The second reason they did it of their owne heads but I doe it by the instigation of the holy Ghost Obserue that wicked men doe intrude themselues into matters without a calling that godly men vndertake duties God onely mouing them Que. But it may be demaunded how I shal know that I am stirred vp of God to doe any thing Aun By obseruing these things 1 That the worke be honest 2 That you be furnished with gifts neceslatie for the discharge of it 3 That mouing authority concurre God within vs the Church or the common-wealth or the family without vs. 4 That you seeke to obay God and to doe good vnto others The third reason is in the verse 2 3. Verse 2. and 3. I know all things most perfectly wherein he sheweth the worke of others towards him and his owne industrie towards the thing it selfe The worke of others is as they haue deliuered them vnto vs which from the beginning c. by whom is meant the Apostles For these were they which saw them their selues and were Ministers of the word Where is contained a description 1 of persons which are such as saw or were Ministers of the word 2 Of action haue deliuered By the word some vnderstand Christ not vnsitly but Luke doth not vse to speake so I thinke therefore that the preaching of the Gospell is meant looke Piscator vpon this place I gather 1 That the word of God is knowne to no body from himselfe 2 That the word of God is most excellent where-vnto the Apostles haue serued as Ministers so as none ought to contemne the base function of the ministerie 3 That those which saw and were ministers of the word ministred vnto the word and not vnto themselues The action is haue deliuered that is haue related by word of mouth Is there place then to be giuen vnto traditions yes surely to written traditions but not to vnwritten excepting only such as appertaine to decent and comely order and not to godlines Obserue
1 That those which saw had not forgotten the word 2 That they rehearsed to others those things which they knew themselues Hitherto concerning the worke of others towards him now followeth his owne endeuour hee had searched out all things perfectly from the beginning The act he had searched out The obiect all things c. He searched out not only sought after as namely who had learned and vnderstoode them Obseru 1 That Luke followed after holy men 2 He looked for fruit by conuersing with them and seeketh after all things that appertaine vnto Christ from them that vnderstoode them 3 He doth not giue ouer before he hath attained 4 He getteth that which he seeketh Our trauaile is neuer in vaine Perfectly 1 As that nothing was wanting 2 Hee will not slightly know these things but thoroughly for number to haue all and to make vse of This must be our studie neither is it blamed if it be not most fruitfull It must be most diligent for instruction and vse to enforme others All things they be the speeches and deeds of Christ howbeit not all but such as were necessary vnto saluation for the world could not containe the bookes that should be written of all Vnderstand therefore that wholsome thinges are to be sought out 2 And that learned men know more themselues then is needefull they should teach others 3 That onely the saluation of the hearers is to be aymed at Also he searched out these things from the beginning which respecteth the order namely from the first ministerie of Iohn And he went thorough vnto the end Thus also we must doe Hitherto were the impulsiue causes Verse 4 now followeth the finall that thou mightest acknowledge c. Wherein are certaine propositions 1 Theophilus was instructed in the word 2 Yet the acknowledging of the truth is necessarie 3 Theophilus did not at the first acknowledge the truth of those things whereof he had heard 4 Luke wrote the Gospell that Theophilus might acknowledge the truth The doctrine and vse is manifold Obserue out of the first proposition 1 What catechising or instructing is 2 That it ought to goe before 3 That Catechising and a larger maner of expounding and applying the word of God are for substance all one Onely after Catechising a more accurate and large exposition is necessary 4 That Theophilus a man of ripe yeeres was catechised and stoode in neede thereof so as we ought not to scorne it That it is also necessary And seeing we are instructed from our youth there is good reason why we ought to be more learned But how if we haue cause to examine our selues search whether we haue no neede of Catechising 5 That Theophilus a most excellent man for place and ofspring gaue his minde vnto catechising and that he spared so much time from his owne busines to bestow on this Obserue out of the second proposition 1 What is that which is translated certaintie namely that truth whereof a man is perswaded Whereon who so euer resteth he shall neuer fall nor miscarie Of such is the word of God in it selfe Wherfore fearefull is the speech of one calling the Historie of Christ a fable And he that groundeth vpō the word of god cannot erre 2 That such truth is to be acknowledged Now acknowledgement hath 1 More full vnderstanding 2 Distinction 3 Profession Out of the third proposition after the proofe of it search whether in the world there is not alwayes the same slacknes in the hearers of the word which wee shall vnderstand by the causes of it which are 1 The excellencie of the doctrine it selfe going beyond our capacitie which euen not Adam knew in paradise 2 The deprauation of our nature 3 The spiritual aduersaries 4 The slender vsing of meanes 5 The contempt of the doctrine it selfe Que. But whence may wee be able to iudge of our acknowledging Aun Out of the former Theophilus being learned yet did not he sufficiently vnderstand 1 Much lesse did the vnlearned 2 Obserue that ignorance if it will amend it selfe and goe on to acknowledgement doth not condemne Luke doth not forsake rude Theophilus Out of the fourth proposition obserue 1 That to acknowledge the truth meanes are requisite 2 That the care of the Ministers must be that the hearers may haue the certaintie But why Aun Not onely for the solid comfort of the hearers but vnlesse the certainty be acknowledged the godly shal halt in their duties For they shal not so put their affiance in God as they ought 3 That writing is sufficient to perswade touching the certainty and therefore miracles are not to be expected 4 If once writing sufficed ought not much more so often reading and preaching establish our faith Iohn 1 Chap from the 1 ver to the 15. Hitherto hath beene the praeface the narration followeth in the rest of the whole body of the Gospels And it is summarie of the whole Gospell particular and distinct of euery seuerall branch The summarie narration is contained in the first Chapter of Iohn from the beginning of the first ver to the end of the 14. And it is concerning our Sauiour Christ God man and that either in himselfe or in the ministerie of Iohn the Baptist both which the order scarsely obserued are heere contained Now the sum of the 14 verses is a description of Christ God and man Whereof are two parts the former touching his deitie the latter touching his humanity That which is touching his deitie is from the first verse to the end of the 13. Wherein he auoucheth that Christ is God shewing it himself as also confirming it by testimonie He sheweth it in the ver 1 2 3 4 5 9 10 11 12 13. In the doctrine touching Christ his deitie two things are to be considered his essence person His essence in the ve beginning ending 1 2 3 4 5 9 10. And heere are comprehended his eternitie the name and appellation of God his effects The person is noted in these words was with God His eternitie is propounded in the first verse repeated in the second Seeing the Church by way of teaching vseth the words of essence and person although they be not found in the scripture we are to expound the same The essence is that whereby the deity hath his being and it is common The person is that whereby the deity is distinguished it is proper There is only one essence but a three fold person the Father the Sonne the holy Ghost This is therefore the drift of Iohn namely to shew that Christ is both God and also a distinct person This is the summe now let vs consider the words of the text Verse 1 In the first verse are contained three propositions In the beginning was the word this is the first proposition for the deitie of Christ proued from his eternitie the most plaine and naturall disposition whereof is thus The word was in the beginning And heere may be considered the subiect
the Word is the maker which because from the first creation of it it had a knowledge of diuine truth now hath certaine sparkles thereof it is called light and that truly not onely because it is precious as light but for that as the Sunne hath it selfe to the world so this light vnto man Men are all and euery one so that of necessitie we are to vnderstand this of naturall light eyther before or after the fall He was also the light of Angels but the speech is directed to men he speaketh nothing of Angels These are the words the vse followeth 1 The principall thing in a man is his reasonable soule for the beautifying whereof we are to labour 2 So is the Word light as that he doth impart and communicate the same Hee giueth the soule indeede after a speciall manner in putting it into the body he createth it and in creating it he doth put it in It is not by propagation It is not a portion of diuine essence 3 That witnesse and skill wheresoeuer they be are to be acknowledged the gifts of God 4 Seeing that God doth instill natural light there is cause why we should encrease the same for the vse of this life 5 If naturall light be from the Word is not much more supernaturall so as we are more to labour for this Thus hath beene the proposition Verse 5 the explication remaineth 5 verse and it is from an euent that the light shining was not comprehended VVhere are two sentences 1 The light shineth in the darkenesse 2 The darknes do not comprehend the light In the first sentence we are to search cōcerning the light it selfe and the attribute or that which is affirmed of it Light is either God or a creature Light is put for God as 1 Ioh 1 5. Now the name of God is taken essentially and is truly vsed vpon the 3. persons But heere it is applied and attributed vnto the Word as it appeareth out of the context Besides Christ himselfe Iohn 8 12. calleth himselfe light Indeed most iustly Who was not only prefigured in the Vrim of the Priests but also in the Candlestick Moreouer Esay 60 2 and Luke 1 78. In which respect also hee may be called the day starre 2 Pet 1 19 Mala 4 2 he is called a sunne Hence the imitation into Christ is called light 2 Cor 4 4 we are said to haue receiued light Heb 10 32. Now Christ is called light by a metaphor or borrowed kind of speech 1 For that he is the brightnesse of the glorie of his Father Heb 1 3. 2 For that there shineth vnto vs the knowledge of the glory of God in the face of Iesus Christ 2 Cor 4 6. 3 That as the light is some spirituall thing so it is certaine that the Word as he is considered in himselfe with the Father is of that nature 4 VVhat things the light effecteth he doth much more namely to lay things open to declare differences to shew the way vnto our feete c. 5 Because there is no darknesse in him that is no sin nor affection to it 6 And because it is most excellent light as that it can darken the sight of the eye which we can neuer thoroughly behold Quest How are the Apostles said to be the light of the world Aun By reason of the light of doctrine Wherefore let vs know 1 That what things we would know touching God the Father the same are to belearned from this light He is in the bosome of the Father * Ezegesato he hath declared him heare him 2 When as the light shineth in the face of Christ it is in regard of his incarnation otherwise wee were not able to perceiue the brightnesse Wherefore euen as they which see the ecclipse of the sunne in the water so let vs behold God through the slesh 3 That carnall and sensuall thoughts are to be remoued This light is a spirit and to be worshipped in spirit and to be beheld by the eyes of the mind Indeed we shall see with our bodily eyes his body in heauen 4 As Christ layeth all things open so especially those things which appertaine vnto saluation Esay 9 2. Luke 1 79 Luke 2 32. Without him there is no light vnto saluation Wherefore Paule Ephe 3 4. Christ is the key of the Scriptures c. He is he that giueth light 5 Yea he bewrayeth as light what difference there is betwixt the Law and the Gospell Heb 5 14 Philip 1 10. 6 Hee sheweth the way vnto heauen he is the light the life and the way without him we shall wander and goe out of the way 7 None can truly belieue in Christ and yet haue a purpose to sinne What communion is there betwixt light and darknes The light scattereth darknes This is the subiect the attribute followeth Shineth in the darknes To shine in this place is to shew it selfe cleerely For it is the Sunne Besides the time is to be considered which signifieth that it is now and continuall Who therefore would not open his eyes considering that Christ shineth Esa 60 1. 2 Seeing Christ had no neede to shine to himselfe but onely to his why should not we shine to others and not hide the good things we haue 3 At the time when Iohn wrote Christ had ascended into heauen and yet he saith that he now shineth euen as he did before Wherefore now also he shineth that if we would open our eyes we cannot be ignorant Let vs take heede that this be not our condemnation that the light came into the world and we loued darknes 4 And seeing he doth continually shine men shall be without excuse But he shineth in the darknes Darknes is properly to the eyes improperly to the minde The light truly shineth euery where yet notwithstanding there is this darknes of the minde By darknes is meant a thing that is darke the adiunct being put for the subiect as wickednes for a wicked man This darknes therefore are men as Ephe. 5 8 hence are the works of darknes Truly such are men by nature after the fall Where wee are to consider the affection and the measure The affection or priuation is a losse of light This light was the glory of the image of God seated in the mind and in the will This is wholy lost in matters of saluation The measure is so great that we are darknes it selfe not onely darke and surely the very darknes of Aegypt that might be felt which doe not onely want light but also shut it out that how great this darknes is we can hardly iudge 1 How great therefore is our miserie so long as we liue in the darknes of our minds and of our wils 2 So as that we see this to be the cause of ignorance errors and all manner of sinnes 3 Neither are we able to doe any thing so long as we are in this darknes where-with we are ouer-whelmed 4 Why doe we not therefore
22 23. And those are three 1 Zacharias tarying in the Temple ver 21 2 His dumbnesse verse 22. 3 His going home ver 23. Zacharias tarrying is first set downe in that it is said hee tarried in the Temple Secondly it is set out 1 by the peoples wayting 2 by theyr admiration In the setting downe are the person place of both which we haue spoken before The thing is tarrying that is continuance of time more then vsuall The vsuall time was while the incense vvas burnt This when God otherwise would Zacharias did exceede So as it may iustly fall out that holy assemblies may longer then ordinary be continued namely when iust occasions warrantable by the word require So as men must not at all times tye such exercise to the same stint of time Nor blame theyr Zachariasses if they sometimes continue longer then at other times Marke also that sometimes good customes may be ouerruled by an higher commaundement of God Zacharias tarrying is first set out by that the people wayted The people as before many together Wayting was theyr tarrying till he came Which they ought to haue done for that Zacharias was busie with God for them So as though all must be diligent yet if there should be any wayting people in matters of diuine worship should waite for Ministers rather thē Ministers for people Looke Cornelius his fact Acts 10 24. And indeede for people that haue not prepared themselues at home timely repayring to the assemblies may supply domesticall wanting preparation Men attend vpon Lawyers and Physitians though they pray and pay Note besides that the people departed not though Zacharias tarried longer then ordinarie It is a fault in people when Ministers at set times are faine to attend vpon the people till they come As also when the people depart before the assembly be orderly dismissed The peoples wondring noteth 1 That they thought it a strange thing So as Zacharias did not vse to breake good customes no more should we 2 As that the people did not hastily blame Zacharias for long tarrying no more should we The second is his dumnesse Verse 22 verse 22. And this is set downe shortly and more largely Shortly in two degrees 1 That he was dumbe 2 Continued dumbe And of both these somewhat was spoken before The larger setting downe of these is in three poynts 1 From the presentnes 2 The occasion 3 The effect The presentnesse that as soone as euer hee came out hee could not speake So as wee must be perswaded of Gods almighty power who can say and doe and feare his threatnings least they fall presently vpon vs. Quest Why is his dumbnesse at his comming out noted Aun For that eyther he should haue vsed some speech of edification vnto them or made some defence for his long tarrying or dissolued the assembly with the blessing Numb 6 23. The occasion is seeing a vision And this is noted to be knowne by the people and to haue been in the Temple Vision is a sight one of the meanes whereby God opened himselfe vnto his people This was sometimes to the minde sometimes to the bodie and eyes As heere in this place For it is most probable that the Angell appeared in some visible shape Now these visions were of speciall fauour and not ordinarie So doth God grace his children bewraying himselfe more familiarly to his children then others if not by such visions yet by the word and worke of the holy Ghost So as the godly should comfort themselues in their estate and the wicked haue no cause to contemne them Quest Are we now to looke for such visions Aun No. For Christ is he in whom God hath spoken to vs. Only the visions we are to looke at are in the word and Sacraments Luther saith notably that if God should offer him a vision to confirme him in the truth of his doctrine he would refuse it he had such euidence for it in the word This vision the people perceiued that Zacharias saw The word perceiuing in the Greeke is knew To know is without dieceit to perceiue This perceiuing is infallible probable Probable is heere vnderstood for the people might haue beene deceiued Ob. Zachary might haue seene some euill sight which might thus haue affected him Aun True yet Zacharias godlinesse made them thinke the best of him So as Godlinesse purchaseth credit where it is Men ought to presume the best of godly men This vision was in the Temple Which may incourage vs to serue God in our places for then God will one way or other shew himselfe fauourable vnto vs. Now followeth the effect wherby is proued Zacharias dumnesse For proferring to speake he could not but was faine to vse signes Ob. One may thinke that Zacharias finding his vnabilitie to speake was vnaduised to vse signes to his owne discredit which could not otherwise be in some of the people and did not rather withdraw himselfe Aun Men must not when God is to be glorified though it be to their owne shame seeke shiftes and cloakes The third and last remaineth Verse 23 and is his going home to his house Which is set out by the time when the dayes of his office were fulfilled And heere first marke the words then the matter Dayes signifie time fulfilled accomplished or continued That which is heere translated office and so by the vulgar is Act 13 2 interpreted saying or singing masse by the Papists And yet one would marueile why they should so take it there and not heere or refusing it heere should vnderstand it there Leturgie signifieth any publique seruice looke Rom 13 6. The matter is behind It may be demanded how many dayes his office lasted Aun I thinke seauen as may be gathered 2 King 11 9. Sure it is that Zacharias did not depart before they were run out Ob. How could Zacharias discharge the Priests office lacking speech Aun Others supplied the duties of speech he did that he could to looke to the lights incense c. So as we must be willing to doe what we can when we cannot doe as we should As sure it is when the dayes were ouer that then he went as to refresh himselfe after his labours so to fit himselfe by study for afterward as also to doe the duties in his priuate family So as that Magistrats Ministers and others in place are to haue conuenient refreshings Now for the better vnderstanding of his going home we must know that 1 The publique worship of God was to be performed at Ierusalem 2 The Priests did not all dwell there 3 They came from their owne houses and had chambers about the Temple that they might be neerer to their businesse Neh 13. So haue our termers towards Westminster The Papists gather from hence that Priests should haue no wiues as well might they say no houses and say the like of our Lawyers who goe to London to the terme Zacharias house was in the hill countrie of Iudea a mile from Emaus