It procured taking away sinnes reconciliation Looke Heb. 9.28 looke Eph 2.16 Col 1.20 2 By it Christ triumphed ouer all spirituall enemies Col 2.15 The things we doe professe are 1 Disavowing of all corrupt doctrine touching the crosse 1 As that the crosse where-vpon Christ hung is to be adored for the touching of his body For first it is fabulous which is reported touching the finding of the crosse Secondly such adoration is forbidden in the second commaundement Thirdly Ezechiah brake the brasen serpent when it was applied to like abuse Fourthly why might not Iudas lips and the tormentors whips c alike be adored Fiftly one might as well reuerence the gallowes whereon his friend were executed Sixtly such like things doe the Turkes religiously vsing a peece of the Arke of Noah 2 That the likenes of the Crosse is to be worshipped For if not the Crosse much lesse the likenes Obiect Math. 24 30. Mention is made of the signe of the Sonne of man to wit the Crosse An. It is meant of Christ himselfe as Act. 1 11. Reu. 1 7. 3 The signe of the Crosse is venerable Much more then the Crosse but the contrary was shewed before Secondly if the signe should be holy it should be for likenes to the true Crosse but that hath it none The likenes of the true Crosse is T. the signe is ✚ or ✚ or such like Obiect But some Churches vse the signe of the Crosse Aun As an outward or ciuill thing for order not for holines For neither a baptised party hauing the Crosse is thought to haue more holines neither one wanting it is thought for that to haue the lesse 2 Learne what is the true crucifix Christ preached crucified Gal 3 1. 3 That wee by nature are accursed for whom Christ must be crucified 4 That by Christes being crucified wee are freed from the curse 5 That we are deliuered from captiuity to hell sinne and sathan Christ hauing triumphed ouer them all 6 That with Christ wee must be willing to beare our Crosse Math. 16 16. 7 That wee must loue Christ crucified 1 Cor. 2 2. Gal. 6 14. 8 Not to be ashamed of the scandall of the Crosse 9 To be crucified with Christ Gal. 2 1 Gal. 6 14. 10 To aduaunce the Crosse of Christ 1 Cor. 1 17. 11 That if we be crucified with Christ we shall be glorified with him 12 This article should keepe vs from relying on men to much 1 Cor. 1 13. The second perticular is dead For the which are scriptures Gen 3 15. Thou shalt bruse his heele 2 Prefigured in all the bloody sacrifices as is shewed Heb. 9 12.1 Cor. 5 7 Ioh. 19 36 1 Pet. 1 19. 3 Fore-told by Esay 53 7. Dan. 9 26. 4 Christ himselfe darkly fore-telleth it Ioh. 12 24 33 and Ioh 18 32 and Mar. 10 33 34. 5 Euen Caiphas against his will prophecied Ioh. 11 49. 6 The Iewes went about it Ioh 7 19 25 7 They sought for false witnes to this purpose Mar 14 55. 8 They put Christ to death as Peter telleth them Act 3 15. 9 He was dead Ioh 19 33. 10 So the Apostles declare 1 Cor 15 3. 11 And Christ himselfe as past Reuel 2 8. 12 Paul sheweth the end Rom. 4 25. And more Heb. 2 14. 13 The persons for whom are not left out 2 Cor 5 14. Yet so as Paul restraineth them Rom 5 6 8. 1. Thess 5 10. The meaning heereof will appeare if we know First what it is to die To die properly in a reasonable creature is to haue the soule seuered from the body So was it with Christ Obiect Did not this vntie the personall vnion Aun No For though the body and soule were seuered from betweene themselues both were ioyned to the godhead so as the body was preserued from corruption the soule was in happines Quest How could the Prince of life die Aun According to his body and in his body Secondly if we know consider the sort of Christs death Death may be said to be naturall violent Naturall the cause wherof breedeth in ones selfe this we call ones faire death Violent is when the cause is without one as by sword fire strangling c. Christes death was violent foretold by Esay 53.7 by Christ Math. 16.21 and Math 17.23 and Math 21.38 so endeuoured the Iewes Ioh. 7 25 so did they 1 Thess 2 15. Quest But why violent Aun Christ had nothing in himselfe to cause him to die 2 It was meete that so things prefigured in sacrifices might be fulfilled Yet so for all that was it violent as voluntary Ioh 10 18. Therefore is it that Christ crying aloud gaue vp the Ghost Thirdly if wee know whether Christ died as wee were dead or should die Death is first second Or death is worldly spirituall euerlasting Worldly is the seuering of soule from body Spirituall is the seuering of soule and body from sauing grace Euerlasting is the seuering of soule and body from euerlasting glory Christ I take it died onely the first death and ouercame the two other Procuring by his death that worldly death becommeth no crosse to vs. Deliuering vs from spirituall death Causing that euerlasting death shall neuer approach to vs. How should the fountaine of grace and glory be depriued of either The things which the scripture teacheth to professe are 1 That if one died then were all dead 2 Cor. 5 14. That is 1 that euery one must naturally die Heb. 9 27. Obiect Henoch and Elias died not An. A priuiledge taketh not away a law Their translating was a kind of death 2 Euery of vs were dead spiritually Eph 2 1 Colo 2 13 not the virgine Mary excepted 3 That all had deserued euerlasting death Ephe 2 3. 2 To take heede of sinne sithence the stipend thereof is death insomuch as Christ putting our person vppon him could not escape death Rom 6 23. 3 To be perswaded of the loue of God to vs Rom 5 8. 4 That all and euery of our sinnes are satisfied for Rom 4 25 Heb 9 12 Gala 2 21. Insomuch as no punishment shall be inflicted Rom 8 33 34. 5 That I am freed from obedience to the law in the rigor thereof Rom 6 7. Insomuch as mens traditions shall not bind me Colo 2 20 21. 6 That euen the curse of death is taken away hence are places of buriall called sleeping places and death sleepe Ob All die An The sting of death is sinne 1 Corin 15 56 which beeing taken out it shall not hurt vs so to the godly is death the entrance to happinesse 7 That I should die to sinne Rom 6 3 Colo 3 3 5. 8 We must take heed of scandalising our brethren Rom 14 15 1 Cor 8 11. A scandall is occasion of sin Nay wee must doe all the good wee can to our brethren Iohn 1 3 16. 9 The more our outward man perrisheth the more should our inner man be renued 2 Cor 4 10 16. 10 To be
sinned not Others are occasioned from the roote of sin in our selues these though the least are sinne These are chiefelie heere meant The things house wife man seruaunt maide seruant c. signifie all other things whatsoeuer of our neighbors these are named as most vsuall and necessarie Paul fetteth it out generally Rom 7 7 whom wee may most safely follow to finde out the meaning of this place which is to condemne the imagination of the thoughts of mans hart Gene 6 5 8 21 which indeed are so by nature in all men women Neither is that speech more then plainly true Gene 6 5 as may appeare for that the like is repeated after the flood Gene 8 21. and is also repeated by Paule Rom 7 7. And though Noah be called iust it was not for that he was so of himselfe but by Gods speciall grace in forgiuing his sin This imagination is the first corrupt naturall motion of the vnderstanding and the will It is in vs before and after Baptisme and is likewise sin before Baptisme it is called originall after Baptisme some Diuines call it concupiscence This certainly after Baptisme is as the Romanists doe not denie 1 This is sinne which most specially is noted in this commaundement Paule calleth this sin Rom 7 8 9 so as one would maruaile why the Counsell of Trent should saie that it hath not the proper nature of sin as it doth 2 Besides it lusteth against the Spirit 3 It is breach of the law for by it one cannot loue God with all his hart c. But it is saide out of Iames 1 15 that lust when it hath conceiued bringeth forth sin and sinne when it is finished bringeth foorth death as if concupiscence did not bring death and so were no sin Aunsw That Iames meaneth actuall sinne by the word sin Concupiscence indeede is not actuall sin yet is it sin for it is originall Besides Iames sheweth verse 14 that when a man is tempted hee is drawne away by his owne concupiscence That drawing away is from Gods law and is a sin so as concupiscence is a sin Wherefore Iames especially willeth to take heed of cōcupiscence because it draweth away and bringeth out actuall sin Now this cursed mother concupiscence with her brood is forbidden These are 1 Thoughts of things which should not be So as thought is not free by Gods lawe thought it may seeme to be by mans law Thoughts ought to be ordered well else they will rise from any thing Bernard compareth things to a Mill which presently as meale grind forth thoughts 2 Dreames arising from concupiscence 3 Sinnes of ignorance 4 Vaine wishes without deliberation Infinite such like Hetherto the wordes and meaning of the tenne Commaundements and morall law FINIS AN EXPOSITION vpon the Lords Supper 1. Corinth 11.23 and so forth AS the whole Epistle so is this chapter correctiue that is to redresse disorders crept into the Church of Corinth Whereof two are mentioned heere the one touching theyr habit and attire in prophecying and praying the other about the Lords supper the which is set downe from the 17. verse to the end of the chapter Wherin are two things shewed one what the fault of the Corinthians was from the 17. verse to the 23. the other what the truth is touching the supper of Christ from the 23. verse to the end of the chapter This which sheweth the truth to be had and held setteth downe the first appointing and ordayning heereof to the 28 verse then the right vsing and communicating thereof The first appointing is taught by the Author and ordainer of this dutie by the time and the partes and the vse or end The Author is the Lord that is Christ yea the Father and the holy Ghost that is the whole Trinitie For none hath power to ordaine any thing to bind all Churches and to continue for euer to assure euerlasting saluation as sacraments doe but onely the Lord. Que. But Paule heere saith that hee deliuered this vnto them Aunswer No further then he receiued from the Lord euen that for matter and manner which hee had from him And if we compare this place with the Euangelists we shall see that Paule word for word hath set it downe as they did Wherefore 1 It is not onely dangerous but not lawfull to adde or take from the sacrament otherwise then at the first was necessary for the same Quest Doth one celebrating the supper in the morning with men and women more then twelue c. agree with Christes first institution Aun Yea but this must be remembred Some things are of the nature and beeing of a sacrament whereto nothing must be put in that meaning or taken from other things are but accessary and besides in regard of time place persons So were sundry things in the Passouer in the Lords first supper which though they be now altered doe not shew that wee breake Christes first appointment Such are the time the place the number of persons the bread vnleauened and others of that kind The time when this was ordained is the night in which Christ was betrayed Not onely to shew the abolishing of the Passeouer but withall to declare the loue of Christ to his Church who immediatly before his bitter suffering had such care of his as also to make all thinke the more of this sacrament as beeing Christ his farewell token as a pledge of his wonderfull kindnesse The parts and whole sacrament follow The which before we can well vnderstand somewhat must be knowne as to make a more easie passage heereunto 1 Of all mankinde some onely are saued that is liue here in the fauour of God and shall fully enioy it afterward 2 Whosoeuer are saued are so by Gods mercifull agreement with them in Christ and for his sake So Ieremie 31 and Ephe. 2 12. 3 Gods agreement is his couenant and compact with his to saue them 4 Those who are in Gods couenant and agreement are at one time or other called that is acquainted heerewith 5 Those who are called haue this agreement and couenant betweene God and them made knowne assured 6 It is made knowne that there is such an one in generall by the preaching of the word 7 It is assured sometime by the Spirit alone sometimes also by outward other meanes 8 By the Spirit when the third person in Trinitie other meanes not being to be had perswadeth a partie that he is in the agreement or couenant of God 9 By other meanes when with the Spirit some outward things are vsed to assure in particuler and more euidently euen to sence 10 These meanes are by learned Writers in the Church called Sacraments This word though it be not in the Scripture thus taken yet is the meaning of it 11 A sacrament is an ordinance of God in the right vse whereof the partaker hath assurance of his being in Gods couenaunt of grace In the due receiuing I say not otherwise 12 Euery
it is first to teach vs that euen the particuler examples of the Saints of GOD haue vse for common instruction and now in this kind of Dauids fact to learne ones owne infirmitie howe diligent in searching ones owne selfe howe seuere against himselfe for faults how desirous to rise after falls euery one should be Secondly that in some cases a man may be acknown of his personall faults to others and openly 1 According as he hath offended publiquely as Dauid did or priuately 2 When we be acknowne of our owne sinnes Gods mercies to comfort others as Paule dooth of his persecuting 3 To witnes our sound and thorough turning to God while we are not loath to be acknowne of our faultes in the face of the world Thus much of the partie to whom this treasure vvas committed of trust nowe foloweth the kinde of the enditing it is saide to be a Psalme A Psalme is when there is Musicke set to a dittie a song is many times musicke or notes without dittie Dauid was wont and others to sing to theyr Harpes or Lyraes as we are wont to play two or three or foure parts and sing the sift thus did the Lyricke Poets Pyndarus Horatius make ditties for such musick But this is the difference Dauids Musicians had the gift of prophecying as 1 Chro 25 1 2 3 that is to open the Scriptures and make godly ditties for the vse of the seruice of God and did not onely make noyses in the Temple or Tabernacle 1 Chron 25 5. The instruments and voyce were when there had been before some sermon of the praysing of God to stir vp the people thereunto Looke psalme 57 8 9. Why then should not wee by all the meanes that God affoordeth stir vp our dull harts to praise him Or shall Dauid haue such priuate exercises of religion as that he can pen mournfull ditties or Elegies and shal not we likewise exercise our selues vnto godlinesse somtimes searching out our sinnes bewayling them gathering together the promises of God in Christ to beleeue in them laboring to get particuler directions for euery of our practises enrolling Gods fauours to vs and returning prayses for them The Authour or scribe was Dauid a King and Prophet bewayling his owne sins shewing vs 1 That kings should confesse theyr sinnes and set themselues a part to take knowledge of them and mourning ouer them 2 That the breach of the worde of God is a sinne in kings as well as any other so that murther adultery though neuer so close swearing breaking the Sabbaoth pride idlenesse c are sinnes in them What King either of Spaine or Fraunce would haue doone as Dauid did but yet so ought he 3 And that if Dauid who loued musicke so well did vse it in such an holy and profitable sort ought not wee to follow such delights as we may be the better for The time was when the Prophet Nathan had comne vnto him and not before That is that then hee penned this Psalme not that he did not before acknowledge bewaile his sin For it is not likely that a man as Dauid was according to Gods owne hart could continue so long as some thinke Dauid did in his sinnes without touch of heart Looke 2 Sam 11 27. Besides Dauids heart smit him presently in smaller matters as for numbring of the people wishing for water at the well of Bethlehem cutting off the lap of Saules garment therfore it is most probable it did so in this thing Lastly vnlesse Dauids hart had had some exercise before it would hardly haue yeelded so presently to Nathans reprehension it was otherwise with Saul toward Samuel with Adam and Eue to God VVell then may some body say if Dauid was touched in hart before was it not sufficient Aunsw No. God would haue the occasion of blasphemie giuen to the enemies by the death of Vriah and the scandall to the people by the adultery of Bathsheba taken away and that Dauid should be a patterne of effectuall conuersion to all posterities Where marke that when men openly and notoriouslie sin God will haue it as openly acknowledged Was not it thus in Manasses Peter Paule and diuers others This time is set out by circumlocution to wit that it was after that Nathan came vnto him that is some months after his fault with Bathsheba and vpon Vriah According as likewise it falleth out with the children of God sundry times when they haue sinned Many yeeres there were before Manasses was touched some months before Paule was cōuerted after his persecuting the brethren of Ioseph long after theyr vnkindnesse to their brother were grieued with themselues So that a man may be some while before he repent and lie in some sinne before he sufficiently turne vnto God and be in some way of turning and yet not fullie please God Iehu did many good things likewise the men that spied out the Land saue Caleb and Ioshua 〈◊〉 neither did all as they ought Then hath a man true full sorrow for his sin when it is to conuersion and increasing change 2 Cor 7 9 11. This the Apostle calleth godly other is worldly sorrow and alwayes hath with it great care great Apologie indignation feare desire zeale punishment whereof we may speake more particularly afterward Nowe Nathan went to Dauid as sent of God 2 Sam 12 1 not of himselfe nor sent for by Dauid or set on by any Courtiers or aduersaries 1 Reg 22 8. 2. Reg. 19.2 2 Sam 7 2 Sometimes Kings could send for Prophets Ichoshaphat for Michaiah Ezechiah to Esaiah and this our King and Prophet to Nathan now Nathan is faine to come without sending for goe by Gods commaundement onely so are all mens mindes readier to finde fauours and comforts then be acknown and confesse their sinnes not indifferently liking of the companie and ministerie of Prophets but for their owne turnes and pleasings Heere may we well thinke howe Nathan might be discouraged going to such a personage in such a time on such an arrand as by and by we shall heare of yet is he not but goeth about Gods businesse euen to the displeasing as he might feare of Kings and Princes Why then should anie be so nice to feare rebukes taunts of meaner men which draw no blood And seeing that Dauid had need to be put in mind who can iudge any admonition sufficient for himselfe This comming of Nathan to Dauid is to be considered of by the intent and end to rebuke and conuince Dauid as may appeare by Nathans whole course and the successe thereof But marke I beseech you Nathans iudgement and behauiour 2 Sam 12 2 darklie he goeth about the bush intending to make Dauid confesse first in the generall then to conuince him in the particuler fearing that if hee had gone plainly to worke the King would not haue heard all but cut him off in the midst or if hee first had opened the fault not conuinced the
will be no error 4 Besides in griefes of conscience that woundeth soarest which is from the sweetest and most vsuall sin And after this once found out let him be humbled to conuersion for it Which neuer will be till acknowledging all sinne in generall and misliking our owne known sinnes in speciall wee forsake them all Neither let vs thinke that any sinne is small and may be made light of 1 What can be little that offendeth the infinite God 2 That deserueth euerlasting death 3 And if one sinne of Adams poisoned as I may say the whole world shall we nourish any 4 Indeed if but all the world could discharge a man but from one sinne it were somewhat 5 Or that but one sin not remitted did not damne but it is quite otherwise Wherefore be perswaded your sinnes are great else will you neuer sorrow for them or seeke to be eased of them and God then will not forgiue them Verse 1 Now followeth the Psalme it selfe which all is a most excellent and necessarie prayer continually to be vsed for the matter of it of all and euery the children of God Whereof there are two parts The first the generall proposition braideth his people with the want thereof Ezech 16 4 9 and Ieremie requireth it Iere 4 14 to be had The speech likewise is borrowed from things soiled which being washed recouer theyr beautie so the conscience of man hauing pardon of sinnes hath againe his former hue Heere is mercie on Gods part washing fault on our part iniquities Washing to omit all bodily clensing may for this place be vnderstood either of the washing of sanctification as is Esay 1 16 Prou 30 12 or of the washing of iustification and forgiuenesse of sinnes as Christ speaketh Iohn 13 8 10 which I take indeede to be the Prophets meaning because that it is the first washing necessarie that the other is mentioned afterward And heere by the way it will not be amisse to open Christes meaning in that place First therefore he sheweth that this washing is meerelie necessary to saluation when as the blood of Christ counted by God and applied by the hand of faith clenseth the conscience Secondly Christ would haue Peter thus to be washed all ouer head hands feete and not onely him but as him so all and euery other Thirdly that as in the bathes they scoured downe the filth from theyr bodies to the feete and then washed also and clensed them so wee had neede that not onely grosse sinnes but remnants thereof should more and more be purged away So as that wee may learne from hence 1 Not to thinke of our sinnes as small things which the longer they cleaue vnto vs we hauing meanes against them and yet doe not leaue them will cost vs more adoe ere wee can fully shake them off Which as all the people of this our Land so we of these places hereabouts had neede thinke of 2 That as in washing much rubbing wringing is requisite so we must know that before we can shake off the filth of sin many rubbings wringings by afflictions must passe ouer our heads that we should vse our afflictions as sope and lie to scoure out the staines of sin thoroughly Besides in that the Prophet thus wisheth to be washed â— 1 He sheweth that we are not slightly blemished with sin but that we are quite stained and as it were branded therewith Looke Esay 1 18. Iere 13 2 3. 2 And not onely so but if hee might be thoroughly clensed from sinne hee careth not what befell him let him be rubbed wringed beaten so sinne may be driuen out it is his desire 3 Withall he sheweth that he desireth not only to haue sin as it were shauen but plucked vp by the rootes and the spots taken away 4 He feareth least somewhat remaine vnforgiuen and filth vnwashed out heere is feare commendable Philip 2 12. 5 And beeing once washed will neuer foule himselfe From my sinnes Sinnes that is iniquitie any thing swaruing from the rule of the word of God So as that the godly 1 Alwaies examine themselues and endeuour to fit themselues to the word of God 2 Finde many kind of faultes to accuse themselues of as may heere appeare by the sundry names of sinnes as also Psalme 32 1 2 and the number vsed The fourth speech followeth Clense mee from my sin in matter and meaning all one with the former VVherein is likewise set downe the acknowledging of fault crauing of pardon Acknowledging of fault as in the wordes my sinne The word in Hebrewe is Kata which signifieth a missing of a marke one shoulde aime at It is so properly vsed Iudges the 20 16. This marke is the word of God Psalm 119.15 They that put it in meeter thought of this Now as he that hitteth not the marke though he come neuer so neere faileth of his aime so booteth it not to come neer if we touch not the word of God Learne then 1 That the worde of God must alwaies be in our eye well knowne and vnderstood 2 That all our deuises delights speeches and practises must be directed heereto 3 And that the least swaruing from thence much more wandring rouing is a sin So as that none can be too precise Crauing pardon followeth which hath in it first a close confession of a more particuler fault namely vncleanenesse for in that the Prophet desireth to be clensed he acknowledgeth specially that hee is vncleane then a crauing of cleanenesse He seemeth in this manner of speech to haue respect to the ceremonies of the Law where sundrie creatures liuing and without life were counted vncleane not so much in themselues as in regard of vse to others A sinner then is vncleane that is such as cannot well be vsed to any good seruice while he continueth so First in regard that he displeaseth God whose commandement he hath broken Secondly euen by the witnesse of his owne conscience as the Lepers Leuit 13 45 so as that himselfe can do nothing with quiet conscience For as the Lepers and other vncleane persons were not to meddle with any thing except they would pollute and defile it so is it with sinners Thirdly by occasion of scandall giuen and so likewise making of others vncleane As likewise fourthly all the godly and some wicked can iudge Note then that euery sinner that is whosoeuer willingly resteth in sin is vncleane euen his very conscience as Tit 1 15 so as that likewise all things to them becom vncleane neyther can they goe about any thing with good conscience while they abide in their sinnes 1 Shall not we then contemne vile persons Psalm 15 4 fearing to be sowred by their leauen or shall wee haue fellowship with the vnfruitfull workers of darknesse 2 Or not our selues forbeare all sinne Seeing euery one dooth make vncleane and anger defileth our seruice to God Math. 5 24. 3 Let not any sinner looke to the shewe hee hath in the
fault craueth forgiuenesse applieth Christes merits taketh heede of the like sin euer after otherwise then when in worldly matters men denie or lessen their sinnes The third is indignation to wit a practise of holie anger against our selues wherby we often blame our selues mislike euen hate our selues and iudge our selues worthie of any punishment heereuppon all that we doe displeaseth our selues The fourth is feare which is a stirring of the conscience wherby we forecast all worst things vnto our selues doubting least God should not giue vs repentance and forgiuenesse and thinking that mens and Gods anger might breake out vpon vs. The fift is great desire that is a longing to satisfie Paul and all other who might any way take knowledge of their sin with desire to be restored to their fauours and likings The sixt is zeale a most earnest affection of the soule which cannot be kept in but breaketh thorough all and will bewray it selfe The last is reuenge a voluntarie practise of all duties to keepe the bodie vnder and preuent all like occasions for afterward Thus much of repeating his fault nowe followeth his iudging of himselfe worthy of any punishment and that is by reckoning vp wherein God might correct him by word or deede For word That thou mightest be iustified in thy sayings For deede and pure when thou iudgest That is though thou speake neuer so sharply or deale neuer so seuerely yet all is iust eyther in rebuking me by Nathan or taking away the child by death or whatsoeuer els But the words and phrase must be opened first This small worde that is sometimes for end or intent sometimes for consequent and euent as in this place For Dauid did not sin to that intent that hee might make God to be or to appeare iust but when hee had sinned then whatsoeuer hee should doe or say to Dauid were iust and deserued But heere is a doubt One would thinke that Paul in the 3 to the Romans and the fourth verse doth otherwise read and apply this place then seemeth to haue beene Dauids meaning Looke the place Aun Indeede he alledgeth the place according to the translation of the Seauentie-two Interpreters which then was most commonly vsed in the Church which though it â—ad some differing sound in words from the Hebrew yet the sence not much varying he thought good to vse But for the application of it Paule seemeth to me to doe that which our Sauiour Christ in a like case doth Math 4 10. where our Sauiour seemeth to insert the worde onely according to the intent of GOD though it be not in the Hebrew so that which the Prophet Dauid speaketh of God for his owne person Paule maketh a generall that so it is in all parties that God will be iustified and ouercome c. Others interprete it otherwise as though the Prophet should vnderstand this word I confesse and then should follow that thou maiest be iustified that I must needes acknowledge thou art iust c. But I take it that the Prophet hath regard to the second of Sam 12 chap 11 12 13 14 15 c. where God hauing threatened and taken away the child yet Dauid for all this confesseth God to be iust c. Well then in that Dauid thinketh thus of himselfe no doubt but he acknowledgeth he ought to be patient whatsoeuer should fall vpon him so must euery child of God doe But returne wee backe to consider of Dauids casting downe himselfe and submitting to the iustice of God in words and in deedes That thou mightest be iustified when thou speakest but first open the words Iustified not to reckon vp the sundry meanings of it in diuers places of Scripture dooth heere signifie that thou oughtest to be counted iudged righteous speaking not falsely neuer too sharply or hardly When thou speakest or in thy speech declaring no limitation of time and place whensoeuer thou speakest that is at all times Speech heere I take is put for fault-finding or reproouing as by Nathan The meaning is whatsoeuer thy words are yet notwithstanding euen by and in them thou shalt be found and iudged iust It may appeare theÌ„ by this 1 That as Dauid was sharplie rebuked from God by Nathan so sundry times are other the children of God as Peter by Paule c and this must they looke for if not personally by worde yet in the open ministerie or in their priuate consciences So are the Pharises called Vipers the Galathians foolish c. 2 Dauid would shew that his iudgement did differ from the multitude who thinke that God is somtime too sharp for indeede so doe they as Caine and Iob in his impatiencie Take heede then while we fret and charge God foolishlie in our hart we be not of the humour of the world 3 In that that Dauid speaketh this by occasion of Nathan he sheweth that Ministers speeches and rebukes taken out of Gods word are from God himselfe And therefore should be 1 Patiently heard 2 Taken to hart 3 Made vse of for life 4 That whatsoeuer the world or our flesh would moue vs vnto alwayes should wee acknowledge God to be iust and vpright Now foloweth Dauids submitting to the iustice of Gods deedes and pure when thou iudgest As if he should say whatsoeuer thou shouldest doe vnto me yet must I acknowledge thee iust and vpright much more in that thou wilt not let the adulterous birth to liue For God being infinite might inflict infinite punishment but beeing good and iust can doe nothing but that which is most good and excellent All that Dauid saith is in this speech When thou iudgest thou art pure Wherein are 2. things ascribed to God Iudgement Purenesse Iudgement is taken two wayes 1 Properly for giuing sentence in a thing as Luke 19 22. 2 Not properly And then the part for the whole is put for gouerning and ruling the world So Christ saith Iohn 5 22 The Father iudgeth no man but hath committed all iudgement to the Sonne That is gouerneth not the world or ordereth the world without the Sonne but by and with him So is it Psalme 98 9 and oftentimes els where in the Scripture Que. How is it said heere that God iudgeth and Christ denieth that the Father iudgeth Auns Dauid speaketh of God essentially Christ speaketh of the Father personally so as there is no odds For the whole Trinitie iudgeth And that God doth iudge the world it is cleere Gen 18 25 Psalm 98 9 and euen in particuler matters as sparrowes and Haires much more in mens crosses so as that it shall be needlesse further to shew it Know then 1 That nothing commeth by chaunce 2 That all things howsoeuer they seeme to vs of GOD are most wisely done Though I take it that iudging here is yet somewhat more particularly taken for correcting as 1 Cor 11 29 that which is translated dammation indeede is iudgement that is correction so Pet 1 4 17 iudgement must begin that is correction at the
and such like So Paule sheweth 1 Cor 2 14. This commeth by the disobedience of Adam and Eue in whose loynes we were who is our roote with whom we stand or fall of whose iuyce we sauour and relish For as in matters of treason the Father tainteth all the blood so is it in this case The Parents propagate this neither is it as the Pelagians dreame only by imitation Rom 5 12 16 17 18 19. 1 Tim 2 14. And it spreadeth ouer all mankinde Christ excepted the Virgine Marie is not free Besides it subiecteth to the wrath of GOD. Rom 5 18 and seauenth chapter 24. verse Euen in the very regenerate It is not imputed indeede but yet there it is howsoeuer the Tridentine glose would corrupt the Canonicall text Lastly it inclineth to sin Rom 7 23. This neuer could the heathen vnderstand But heere foure questions are to be aunswered 1 What is the proper seate of this sin Aun The whole man but specially the minde and will 2 Against which commaundement is this sinne Auns Against all and euery of them 3 How commeth the soule to be infected with this sinne since it is immediatly created of God and not begotten by the parents as the body is Auns Better it were to seeke to shake it of since euerie one must confesse that hee hath it then curiously to search how he came by it euen as to cure a soare and lift out of a pit rather then to stande questioning howe those dangers came Some thinke that this hangeth vpon the appointment of God who gaue all things to Adam not for himselfe onely but also for posteritie not as a priuate man but as the roote and head who standing all other shoulde continue vvith him falling bringeth all other downe because the soule is part of the partie the body infected causeth the soule to be so accounted But this is not sufficient Others thinke that the soule is indeede created at the first pure but yet weake and as soone as euer it is ioyned to the body receiueth tincture and infection Both aunswers haue learned Authors I like the last 4 Can this sin be quite taken away in this life Auns No so as that it should not be but is taken away as that in the elect regenerate it is not imputed For the reliques as the Fathers speake are left to exercise vs with Thus much for the opening of the words and meaning see what we may further learne 1 In that that Dauid being checked for one sin thinketh of more and euen the roote of all he doth as others of the children of GOD doe and must doe so seriously thinke of one sin as that they finde out others euen as when one vseth a light to seeke some one thing hee thereby seeth others So thought Dauid of the sinnes of his youth Psalm 25.7 and others Gene 42 21. Prou 9.9 Wherefore that is no good confession that findeth not out daily more and more sinnes 2 By the word behold we must remember that our originall sinne should be very well knowne and thoroughlie perceiued of vs but it is quite otherwise few or none perceiue it 3 The more seeing into the hainousnesse of this sinne so we take heede of Flacias errors others is good profiting in grace otherwise then the Papists are wont to lessen it 4 Seeing this sin is so naturall and engraffed bred in the bone we had neede arme our selues continually against it 5 Presume not too much of good naturall dispositions in matters of the worship of God the best are infected with originall sin then which there is no worse poyson 6 Parents must be carefull that as they naturally beget their children and so infect them with originall corruption they procure their regeneration to wash away the filth heereof by indeuouring to make them partake the merits of Christ and also the power of his death to destroy the body of sin 7 Neuer looke to be free in this life frō it neyther be discouraged if you take some foyles by it wish to be clothed vppon Thus much for the setting downe of this sin now foloweth the laying open of it and making more cleere Verse 6 Now the laying open of it is in the 6 verse is by comparing with the quite contrary in the first creation Wherby the heinousnesse of this will more cleerely appeare For whereas God loueth truth in the inward affections and teacheth wisedome in the secret hart is not Dauid out of square that from the first is confectioned with sin What a shame is it that Gods will by my fault should be violated Now of opening there is the Matter Notoriousnes of it as before The matter is in two speeches 1 Thou louest truth in the inward affections 2 Thou teachest me wisedome c. But first come to the wordes Truth in Scriptures signifieth diuersly more then need to be spoken of heere In this place I iudge it to be put for righteousnesse as that which in Gene 24 49 our English bookes haue truly the 72 Interpreters haue dooing righteousnesse so is truth taken Ephe 4 21 for true obedience which is called righteousnes ver 24. so Esay 26 2 the righteous Nation is said to keepe truth by way of interpretation to which purpose looke Esay 59 14. but dooing of truth Iohn 3 21 is most bright So is it I take it heere sincere obedience actually performed to the Law of GOD. It is called iustice Ephe 4 24. And is a part of the image of God by a meton of the adiunct for the subiect And is first heere named because it is more manifest though not more necessarie then wisedome Louest in the preterperfect Tence and is alwaies true present in God yet I take it we may fitliest interpret in the preterpluperfect Tence haddest loued that is diddest alwaies so loue as that at the first thou createdst man in it art now angry with mee for hauing lost it For I iudge the Prophet hath respect to the image of God at the creation Inward affections in Hebrew the reynes some say the hart strings A trope shewing the seate of desire and affections which they note is in the kidneis Heereby the Prophet meaneth the will and affections Wisedome is knowledge mentioned Coloss 3 10. In the secret of my hart the Hebrew is onely in the secret meaning indeede the heart which is hid and couered with a filme that it doth not appeare He meaneth the mind vnderstanding Hast taught I thinke for haddest taught as before respecting the creation These are the words Nowe because one thing is meant in both these manners of speech therefore not curiouslie speaking of them a sunder let vs consider them both together according to theyr intent The Prophet laboureth to set out his corrupted estate with that which was at the first creation the which the Scriptures call by the image of GOD which Dauid no doubt heere pointeth out Now the image of GOD is the
to shewe it selfe 3 It is alwaies increasing auoyding the sinnes the party is most inclined vnto endeuouring for graces duties most necessary 4 In this life it is imperfect 5 It is wise and maketh great account of great and smaller account of smaller things so preferring the duties of the worship of God as that it neglecteth not the duties of particuler vocation and so performeth them as yet the hart is principally to God The parts are Mortification Viuification Mortification is the continuall lessening of the practise and power of sinne and striketh at all it can at originall sinne Viuification is a continuall renewing and quickening to all holy duties and appeareth in the desire purpose and endeuour to doe well recouering it selfe againe after slippes Now follow the properties which can not easilie be perceiued by all 1 Cannot be found in them who are not conuerted 2 not easily in such as are babes in Christ 3 not of any while they are in the fit of greeuous tentations especially of particularitie In others they may be found Some of them are 1 A willingnes to set a mans selfe in the presence of God to thinke of death the law the latter iudgement hell 2 A true hatred of sin yea of euery sin and that in a mans owne selfe 3 A desire of spirituall nourishment word sacraments 4 A loue of such as are truly conuerted 5 A delight in heauenly things and preferring them before the world But heere a question may arise whether sinners vvhen they knew that Dauid was againe in fauour with GOD did conuert Aun Dauid speaketh not so much of the effect as of the sufficient cause and iust occasion It is hard for a man by the effects to iudge that the meanes were neuer vsed Good meanes may make one presume of a good end Now if Dauid deemed that vpon his finding fauour with God sinners would turne what might we doe vpon so manie and great meanes Besides Dauid sheweth that the best thing for a sinner to doe is to conuert And that if sinners cōuert vpon the knowledge of Gods mercie to Dauid how would the godly profit Hetherto hath been the digression Verse 14 now followeth a seaueth petition in the former part of the 14. verse whereof are two parts the thing it selfe and the author of the gift The thing is to be deliuered from blood Some learned interpreters by bloods vnderstand tragical examples and bloody euents in Dauids stocke and house but they cannot well proue this I thinke it signifieth manslaughter and murder For Dauid now thought vpon the murdering of his most faithfull seruaunt Vriah slaughter of the other in his band thus are bloods often taken in Scripture Gene 4 10. c. Dauid prayeth that that fact be not layd to his charge After generall confession a man must come to particulars Deliuery is freedome from the fault and punishment Let vs then learne from hence 1 that seeing Dauid was aboue the compasse of manslaw and yet calleth himselfe to a reckoning for sinne by the word of God other so ought to doe 2 What an horrible sinne murder is 3 Particuler sinnes knowne must particulerly be confessed 4 The same sinnes will often recourse and accuse the conscience The Author followeth who is repeated with a speciall fauour of his The Authour is God and is here repeated as a note of faith and boldnesse in the Prophet Whereby hee sheweth that God can will and that Dauid looketh for helpe And the Prophet doth the rather repeate it 1 to affect himselfe with the considerations of Gods maiestie 2 and to stirre himselfe vp to pray with his hart 3 and with all to shew how impatient faith is of delaies Now this fauour is saluation of soule body Hetherto hath beene the second speciall part of this psalme in petitions now followeth the 3 which is thanksgiuing from the latter part of the 14. verse to the 18. To this praising is there a passage made verse 14 15 a setting downe of the dutie of praysing in the rest The passage hath the profession of this dutie and correction of the speech The profession is in the latter part of the 14. verse and hath in it 1 the kind of dutie 2 the instrument 3 the matter The kinde of dutie is singing with ioyfulnes which hath great vehemencie boldnesse and cheerefulnesse Vehemencie is in earnest setting of the minde Boldnesse in perswasion that the dutie pleaseth God Cheerefulnesse is whereby we readilie vpon the occasion giuen breake out into the praises of God and are glad that we haue occasion so to doe The instrument is the tongue the minde is not sufficient 1 God will haue the whole man 2 others must likewise by vs be prouoked Neither did the tongue onely sing the hand played So must wee all the waies we can testifie our desire of praising God But some man may say what doth musicke helpe to the prayse of God Auns Nothing simply 1 by it the minde of the singer is shewed 2 and somtimes the mind dull is stirred vp The matter is the righteousnes of God This is the dittie of his song The iustice of God doth heere signifie the truth of God in keeping his promise as Rom 3 25 26 to wit towards sinners repenting So likewise in the Syriac tongue iustice is put for mercie 1 Now Dauid thus singeth euen in the house of his pilgrimage Psalm 119 54. 2 He doth not therefore sing amorous songs 3 Now indeede as all the statutes are to be our songs that is our delight to meditate in so especially Gods promises of mercie toward repentant sinners 4 May not this be some comfort that hee calleth Gods mercy iustice so as that God should not be iust if he were not mercifull to sinners according to his promises Hetherto the profession of dutie now followeth the correction of the speech open my lippes c. Verse 15 Wherein the prophet closely reproueth himselfe in that hee so professed his indeauour of praysing God whereas indeed this is the gift of God so as that vnlesse God open the mouth wee cannot praise him This correction or mending of the speech ascribeth all to God the act of opening the lips and the effect My mouth shall shew thy praise Open my lips is a part for the whole the prophet prayeth for abilitie sufficiently to praise God 1 No man of himselfe alone can rightly praise God Naturall corruption will stop his mouth 2 If a man cannot open his owne lips to praise GOD aright 2 much lesse can he direct his hart to please GOD 3 surely he cannot compose his outward man 3 And if a man cannot rightly open his mouth let him not be hastie with it Ecclesiast 5 1. 4 How earnest would his man be to haue his hart ordered The effect followeth wherein is the instrument mouth worke Shewing the praise of God Praise is acknowledging or witnessing of excellencie God is most excellent euery way Shewing forth hath 1
with hell fire The most hardnes is in these words hell fire In the Greeke they are The Gehenna of fire The word Gehenna commeth of two Hebrew words Ge which is valley Hinnom which is a mans name who was the first owner of the place the valley or dale of Hinnom as Dushen dale c. so is it called Iosh 15 ver 8. In this valley the Iewes had the place Topheth to burne their sonnes and daughters in the fire as Ier. 7 31. Now by reason of the great fire which was vsually there sometimes Gehenna is put for the place and torments of the damned as Math. 5 29 30. Math. 10 28. Math. 23 15. The doubt may be how it should be taken heere Some thinke in the latter sence True it is that this sin of calling foole deserueth hell but yet I take it as in the former so heere our Sauiour had respect to the customes of the Iewes who besides the former Courts and punishment had where greeuous faults were punished by strangling beheading stoning burning and because that burning seemed to be most terrible and was vsed in the valley of Hinnom therefore our Sauiour sheweth that he that saieth foole deserueth a greater punishment then the former in as much as the punishment in the valley of Hinnom by fire is more terrible then other punishments All sinnes are deadly in themselues yet one is greater thē another and deserueth sharper punishment then other By this exposition of our Sauiour Iesus Christ wee may see that as the murther of the hart and mouth so necessarily must the murther of hand and deede be condemned which is not onely in taking away life but in giuing any occasions of taking it away A man taketh away life from himselfe or from another One may not take away his owne life The commaundement is generall Thou shalt not kill And he that killeth himselfe offereth violence to Gods image which to preserue this law doth especially commaund We read not that Iob or Lazarus or any in neuer so miserable outward estate so did and indeede so to doe proceedeth from vnbeliefe by occasion whereof the vvicked haue layd hands on themselues as Saul Achitophel Iudas and such like Nay Lucrecia so renowned among the heathen was too blame But it may be said Razias in the booke of Macchabees is commended for killing himselfe Aunswer That booke is no part of the pure Canonicall scripture properly so called And there is the party cōmended ciuillie rather then godly What may we say of such as in war haue put themselues into such dangers out of the which they neuer had hope to returne of this sort are they who runne vppon the Pikes the forlorne hope doe these kill themselues Aunsw No. War is grounded on the word warrant of God so as that all duties thereof are of ones calling besides howsoeuer things seeme very dangerous and desperate yet many in the middest of all them escape Neither may a man take away another mans life by Italian deuises by force or any way els Yea we must take heede of occasions thereunto Whervppon to shew how farre 〈◊〉 people should be from this hee would not haue them so much as to eate with blood to take the damme and young birds together to kill the dam and young in one day to seeth a kid in the dammes milke Here all oppression of the poore is forbidden Esay 3 15. Pittie is to be shewed to the beasts Prou. 12 10. Forbidden in this kinde is Combat when the Iudge will haue a matter tried out by the sworde betweene two or more This hath 1 no warrant out of scriptures It may be said thus did Dauid and Goliah try it out Aunswere that this was extraordinarie 2 it was in war when some few may be hazarded that thereby the rest may be the safer 2 Though it seeme too meane to try out truth yet because the innocent may be slaine we must not tempt God nor doe euill that good may come of it 3 It is sildome without vniust anger and vaine-glory The like may be saide of making a fray which is not by law nor so deliberate as the former it is altogether vnlawfull beeing from anger in hatred killeth all charitie whatsoeuer it doth else ouerthroweth patience which is none if for euery conceiued wrong we must goe into the field But one will say he hath done me great wrong Aunsw Beare or let the lawes reuenge for thee not thine owne armes Wherefore such frayes as these must not be appointed if they be appointed they must not be kept It is a great fault to make them greater to keepe them VVee must not forget to speake the same of giuing the stab for giuing the lie this is murther what colour of valour and souldiour-like woorth soeuer it hath heere may a man abuse the art of defence Beare-bayting and Bul-bayting is very dangerous Commaundement 7. This is the commandement for preseruation of life that which is for chastitie followeth Thou shalt not commit adulterie Where first consider the order This is set before that which followeth to shew that the breach of this commandement is a greater fault then to steale Whereuppon in Gods law hee who did steale did onely make restitution foure or fiue fold but he who committed adultery was put to death if it were but a breach into contracted mariage So as that wee should not thinke of the breach of thys commaundement without great detestation Howsoeuer some take it to be but a tricke of youth Iude seemeth to account is brutish 7 10 and sure there is nothing vvhich more dulleth the hart then this Marke it in Salomon who when he followed fleshly desires became most sottish And this sinne is the greater for that GOD hath allowed a generall remedie for all sorts to wit mariage so as the offenders haue nothing to excuse themselues by Besides he that faileth heerein sinneth against his owne body 1 Cor 6 15 making his body instrument obiect otherwise then it is in euery other sin Quest Why doe our Gouernours set a greater punishment vpon theft then adulterie Aunsw They thinke that theft hindereth societie more then adulterie In this commaundement as in others wee may consider the person and the thing The person thou as before none whosoeuer Courtier or any that thinke it a token of loue c none must offend The thing forbidden is adultery Adultery is properlie betweene two persons whereof one at the least is married Adulterie is heere put for other vncleanenes The word in Hebrew may signifie whoredome and may be read thus Commit no whoredome Whereby chastitie is commanded Chastitie is abstinence from all strange and rouing lusts about the desire of sexe Strange lusts are those which are not according to nature and which are not in or towards our married companion husband or wife or else Chastitie is the pure and honest vse of the power which GOD hath giuen to beget with not onely for
incorporate vnto vs. This not the shewes which cannot be deuided Not in diuidium vagam hoc doth determine Not that which is with or vnder the bread Christ is present but in the right vse these words are in the beginning This that is this very bread Is not properly no more then the cup is the new testament Else Christ should haue eaten himselfe 2 His body should be baked not by transubstantiation Transubstantiation hath no ground in scriptures There was none at the first supper for then Christes body was seene It is no otherwise heere then in Baptisme Paul calleth it bread If it should be transubstantiate there should be no signe Accidences should nourish should be without subiects Not by consubstantiation 1 Christ sate visible at the first 2 He is now in heauen If thus his body should not haue partem extra partem one part out of another Is in the due vse is to faith Thus the word is in sacramentall speeches is for signifieth Gen. 17. c. My body syneâ—d I take it my selfe with all that is mine or belonging to my person office or merits as before Which is broken for you that is which shortly shall be crucified for you Luke hath it which is giuen for you that is straight-way shall be giuen to death for you This doe in remembrance of me Where is a duty commaunded and the manner how The duty is doe this not that heere the Apostles were made Priests but that Christians are commaunded to practise this dutie 1 So as that it is not in their choise to doe it or no if they be not fit they must presently make themselues fit 2 Christians must often doe it Indeede there is no set time but the oftener the better so that due reuerence and regard be had thereof and therein 3 It must be doone alwaies according to the first institution The manner is in remembrance of Christ Christ signifieth as before in the word body and before that bread Remembrance is a word of sence and signifieth calling to mind or keeping in mind in the English The Greeke signifieth calling to mind such words as these of sence doe signifie besides actions and affections So as that heereby are wee put in minde 1 That we are by nature forgetfull of Christ and his merits and our owne duties 2 That we should know Christ 3 Loue him 4. Beleeue in him Hetherto the first part of this sacrament now followeth the other concerning the wine Where we must consider againe the element actions The element is wine the actions as before Marke first that God vseth two signes in this sacrament because he would the more strengthen our faith and seeke all in Christ So as that no man may keepe either from any communicant and euery communicant is to desire both This cup that is this wine Wine was theyr most generous drinke It is likely that it was mingled with water in those hote countries We must vse wine not mingle it with water it is not our vsuall drinke as it was theirs The thing signified is Christes blood Is that is signifieth There seemeth not to be the same manner in Paule and Matthew for the words following Paule saith this cup is the new Testament in my blood that is this wine is my blood which confirmeth and ratifieth the new testament and that it belongeth vnto you Matthew hath This is my blood of the newe Testament to the same sence So that the thing signified is the blood of Christ and by vvine 1 To teach that wee must haue some sweet feeling of Christ 2 And that it is he who cheareth our harts Now this his blood is shed and poured out for vs whereby is signified his death and merits for vs. Note by the way the leprosie of sin which could not be cured but by the blood of God Testament in effect heere is the same with couenant saue that testament or will implieth death And is nothing but Gods agreement with mankind for their saluation This to continue and be effectuall is but one And is the pleasure of God to saue men for Christes sake and according to diuers coÌ„siderations is old till Christ for the Iewes in ceremonies and to vanish New not but that it was heeretofore but was by Christ so cleerely published as it seemed new 2 Shall not decay 3 Renueth vs more and more The benefits of this Ieremy setteth out 31 chap and are the same we haue heard of before in Christ All which this wine is giuen as a seale to coÌ„firme that they belong to the due receiuer This must wee drinke as eate the former by commaundement in remembrance Matthew hath drinke yee all as if our Lord would preuent the corruption in the Church of Rome Obiect Luke maketh mention of two cups 22 17 20. How will both stand Aun The former was of the Passeouer the latter vvas onely of the Lords supper Thus much of the parts the vse followeth in the 26. which is easily vnderstood by that which went before Hetherto hath beene the doctrine of the institution now followeth that which is for the meete partaking thereof from the beginning of verse 27. to the end of the chapter In which is declared the necessitie of meete partaking the manner how The necessitie is verse 27 and is from the danger of vnmeete or vnwoorthy receiuing for none can receiue but worthily or vnworthily The danger is that the vnworthy receiuer shall be guiltie of the body and blood of the Lord. Where first wee must know what it is vnworthily to receiue then what it is to be guilty of the body and blood of the Lord. Worthy or vnworthy is with comparison or respect that betweene Quantities Qualities Worth in quantitie is equalitie as a peny for a penyworth worth in quality is likenesse or comming neere This vnworthily is meant of quantity but quality Vnworthily is not contrary or beside the excellencie of the mysterie or not in euery point not according to the dutie of the receiuer For then none should receiue worthily as not beeing able to doe as they ought But vnworthily is vnmeetly or vnlikely so Math. 3. And the Ruler of the Synagogue thought himselfe not worthy that is not meete c. This vnwoorthily must be iudged according to Christes institution of this sacrament so as that if wee vse it otherwise then he appointed we should vse it it is vnworthily To be guiltie of the body and blood of Christ is to sinne against the body and blood of Christ that is against Christ himselfe and to be subiect to the punishments therefore so Math 5 21 22. Iames 2 10. The fault is most grieuous beeing against God offering vs the blood of his couenaunt Heb. 10 28 29. The wishing whereof to themselues what hath it brought but notorious and extreame misery But some may say how may this be seeing Christ his bodie is not there really Aun It is sufficient that his ordinances are abused
perswaded that if we die wee die to the Lord. Rom 14 8. That is should die in the Lord that is pleasing him by faith in Christ and in good conscience As also should know that euen in death God careth for vs. His owne Sonne died yet did he not neglect him The third particuler is Buried Scriptures for which are Esay 53 9. 2 A type therof was in Ionas Math 12 39 40. 3 It was presignified by the woman Mar 14 3 Math 26 12. 4 The story wherof we may see Iohn 19 in the latter end 5 Yea this was so cleere as that there was an order of knighthood of the Sepulcher so as at this day the Turke maketh a great commodity for letting trauailers to goe in and see the Sepulcher The meaning is euident that Christes body was bestowed apart from humane societie as other dead bodies were wont to be serued And this was not onely 1 To witnesse that he was truly dead but that the victory might be the greater in Christes resurrectiō 2 That he might be abased to the lowest 3 And to fulfill the type in Ionas The things the scripture teacheth vnder this article which we professe are 1 A sure confirmation of Christes death in that hee was buried 2 That all belieuers are buried with Christ by Baptisme as Rom 6 4. Col 2 12. that is as buriall declareth many things vsually of bodies buried the like should be in our sinnes Christes body indeed saw no corruption but was powerfully preserued other bodies though doe feele some corruption beeing buried For 1 They are for euer remoued from humane societie in this world so should our sinnes be abandoned from vs. 2 They are wont to grow more and more lothsome the like should be of our owne sinnes in our eyes 3 By little and little they spend and consume away so should our sinnes 4 They waxe out of memory and are quite forgotten so must our sinnes as that we haue no liking remembrance of them 3 To teach vs that wee should not much respect buriall in our selues or neglect it for our friends in comly sort The fourth and last particular for abasement is Descended into hell whereof before I speake as of the other I thinke good to admonish to preuent misinterpreting and misreporting 1 Whereas all learned men are not of one mind touching the meaning of this article I professe that my selfe doe hold wish my hearers to hold in this point as the church of England holdeth and belieueth and that I if I seeme to any in speaking of this article to erre will submit my selfe to the iudgement of them who can and ought to iudge that very willingly vppon reason out of the scriptures vvill change my mind and mind not to cast a snare vppon any but wish them to try that which I speake 2 I thinke that the not knowing of the true and proper meaning of this article shall not hinder ones saluation who belieueth the whole scriptures and the doctrine thereof denieth not the words of this article but willingly submitteth himselfe to be instructed in the truth They therefore who agree in other matters of faith necessarie to saluation differing in this breake charitie are too blame As likewise such as charge men to deny their Creede if they hold not the same meaning of this article with them though they hold the words 3 I iudge that our Church of England hath not synodichally by publique authoritie set downe what should be taken to be the proper meaning of this article Priuate men haue their priuate opinions good they may be but not to bind the whole church The reasons to induce me thus to thinke are these 1 Our booke of articles agreed vpon 1562 setteth down onely the words of the article of purpose as it seemeth leaueth out somewhat that was in that article in King Edwards time 2 A very learned and reuerend Bishop of this land writeth that he was forced to promise that he would openly deliuer which he thought was the likeliest and safest sence as well of this article c. Which he would neuer haue written if he had thought our whole Church had agreed in one meaning Neither indeed the matter beeing ouer-ruled by the word ought he There is a saying when a law is made he who will be wiser then the law is a foole The same learned man sayeth that he hath not so full and faire warrant for the meaning of this article as he had for the redemption of man by the blood of Christ. And yet what warrant he hath for this learned men may examine Besides he addeth that he was aduised and requested by men of greater place then he will name to put the effect of that which he had deliuered in writing That the learned might iudge of the doctrine Whereby it appeareth that this learned Bishop and the other of greater place then he will name meant that learned men should iudge whether he hath throughly written of these matters and trying they might keepe that which is good Obiect There is a Catechisme set out by publique authority expounding this article Aun I know not whether the Catechisme be tolerated to be taught young children or enioyned to all as the doctrine of our Church Besides I allow of the meaning in that Catechisme as Doctor Whitaker hath done it into Greeke 4 Though Ruffinus write that this article is not in the Creede of the Romaine Church nor is in the Churches of the East and though Augustine Tom. 9 in his exposition vpon the Creede to the Catechized leaue it out and it be not in the Nicene Creede and Erasmus write that he thinketh it was put into the Creede about the time of Thomas Aquinas yet I hold it is not to be left out for that other auncient Fathers haue mention of it as I take it Ignatius Epiphanius Athanasius c. 5 Many things by some being written about this article I meane only for edifying of the simple to speake as plainly as I can of it and not to goe out into by discourses 6 I thinke it not good to note any mans person but being by an ordinarie course of preaching brought to speake heereof to be faithfull as God hath giuen to shew the meaning heereof and to prepare for what can come against The meaning is not all a-like to all men Opinions touching the meaning of it are manifestly false probably true Manifestly false are two the first of such who thinke that Christes humaine soule after the separation from the body went downe to the hell of the damned to suffer the paines of hell Against these disputeth Hillarius 16. de Trinitate The second is of the Papists who thinke that he went downe to Limbus patrum the vpper Region or suburbs of hell to take vp to heauen the soules of the godly which they imagined to rest there till Christes resurrection Both these are so grosse that they need not to be confuted
wee considered the cause alone by it selfe now it followeth ioyned with the effect When I shal learne then c. 1 He sheweth that there can be no sufficient praysing of God without learning of his iudgements 2 That he would refer all his knowledge to the praysing of God Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse I will keepe thy statutes Whereof are two parts the thing profession of it Of the thing wee may see before verse 4 the latter part of it neither shall any thing neede to be sayde of the profession that hauing beene declared verse 7 onely some few questions may heere be aunswered and obseruations taken Quest Dauid professeth as though he had some ability in himselfe is it so or whence was it Aun All that Dauid had was from God An vnregenerate man can doe nothing a regenerate man by Christ or Gods grace in him can doe Quest When Iames saith 4 15 that we ought to say if the Lord will c whether doth Dauid offend leauing it out Aun Dauid though he leaue it out in word yet doth he not so in hart so must we and sinne not Compare this profession with that wish aboue verse 5 O that my wayes were directed to keepe thy statutes that which he there prayeth for heere he obtaineth Endeuour to profit is neuer vnfruitfull So end many Psalmes in hope and ioy beginning with feare griefe Marke that Dauid speaking thus boldly fore-casteth the worst which might hinder so must euery one doe Thus much for the fift speciall practise and duty now followeth the sixt and last Forsake me not ouer long And is of the kinde of deprecations wherein a thing is prayed to be kept away In this deprecation may be considered the thing persons The thing not to be forsaken ouer-long Wherein are the kinde forsaking measure ouer long Forsaking in God must be considered as Gods presence is for to his presence is his forsaking contrary God is present by essence works He is no where absent nor forsaketh in his essence which is alwayes euery where His works are of power sustaining all creatures grace Gods power so long as things are is likewise present whē it is away things cease to be This is in all creatures Dauid speaketh of men and some so as that this absence of power is not heere vnderstoode Grace is some peculiar fauour of God And is common speciall Common is indeede a necessary gift to saluation but not sufficient and may be in the reprobate such is vnderstanding of the sauing doctrine in the Bible 2 to be able to conceaue prayer c these many wicked men haue Indeede these are many times taken away Speciall is a gift of saluation and that in the elect as faith hope and charity Gods forsaking of a man in these is vnderstood for somtimes God taketh euen these away but we must remember that 1 He neuer taketh them away fully some braunches or sparkles of them remaine as the roote of a tree 2 He neuer taketh them away finally if he take them away he giueth them againe Now God so taketh these away as that sometime 1 He taketh away the thing it selfe 2 He taketh the knowledge or feeling of the thing to be present 3 He taketh away the worke and fruite of the thing this is Gods forsaking Against all these Dauid prayeth and is greeued at them all 1 Because if God neuer so little forsake vs wee cannot but quite forsake him Annas Burgeus had a good saying at his death to God Forsake not me least I forsake thee 2 If God should thus forsake he could haue no comfort of his owne saluation not hauing or not finding or feeling faith he could not beare the crosse or rise from sinne Thus much of the kinde the measure followeth in English ouer long the Hebrew is Meod and doth signifie 1 much 2 continuance Dauid desireth to be forsaken neither way Much forsaking or great appeareth in the want of a great grace or being left in a great crosse or sinne This is death to a man Continuance is for length of time in a little grace tentation or sin or crosse a greater This is bell Thus would not Dauid be left 1 Though some of Gods children are 2 Gods children doe tremble to think of this kind of forsaking Now follow the persons forsaking God forsaken Dauid me Certaine it is that God doth forsake as mankind in generall so his owne children Yet 1 God is alwayes iust not being bound to his creatures 2 We are not free from fault we first forsake God before he forsake vs. 1 Wherefore in all forsakings seeke to God 2 Search out your owne slippery hart The person forsaken is Dauid who may be considered as a common man man elect He is heere to be vnderstood as elect 1 If Dauid feare to be forsaken who dare be secure 2 In that Dauid feareth this it is certaine he called him selfe to account and marked when God was absent present 3 Know that the children of God who neuer can fall away may be brought to feare and thinke that they may fall away Let vs all therefore gather what strength of grace wee can FINIS THE HISTORIE OF the Gospell WE will expound by the helpe of God the Historie of the Gospell This Historie containeth the deedes and sayings of Christ God and man which things if any other are most worthy to be knowne of all Christians 1 As being in the narration which was to be set downe of our blessed Sauiour 2 Where also are the maine sentences of wholsome doctrine 3 And which are a most cleare commentary of the Law and the Prophets 4 Whence the Apostles haue drawn 5 And the church doth drink vnto saluation Learned disputations before an vnlearned multitude we omit Only we wil draw one threed out of all foure Euangelists not neglecting to our power the description of times and places after a rude manner And that we may finish this our taske all introductions set aside we are to know the inscriptions and the treatises The inscriptions are generall or particular The generall is of all the books together in Greeke Latine whence also in English In Greeke Tes kaines diathekes apanta that is all of the new Testament In Latine Novum Iesu Christi testamentum that is the new Testament of Iesus Christ. The Greeke inscription hath the kinde of that which is written and the perfection The kinde of that which is written is expressed in this word Testament This is set out by an adiunct or propertie new A testament is taken 1 properly for the last wil of a man 2 Improperly for a couenant or league or articles of agreement betweene parties And this testament sometimes is vnwritten before the scriptures were penned written In this place the written testament is vnderstood which containeth as it were the last will of Christ written down and the articles of
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
with death Whether may a Prince suffer the Ambassadour of a forraigne Prince to vse his conscience Aun I thinke he may because he hath no authority ouer him not being his soueraigne but none of his owne subiects must be permitted to communicate with him in false worship 2 The second property is that faith is explicit not onlie to beleeue as the Church beleeueth but to say what wee beleeue why we beleeue what we meane by that which we say we beleeue 3 The third that it is liuely and formed No true faith is dead Charity is not the forme of faith 4 The fourth it can neuer be lost if it be rooted and confirmed 5 The fift according to the doctrine it belieueth it must be taken diuersly and therefore it is sometimes to belieue sometimes to belieue in Faith is wrought effectually by the holy Ghost instrumentally by the word Hetherto haue we spoken of the manner of this profession in generall and seuerally in it selfe now followeth that we consider it with application to euery branch following First therefore as euery one of discretion must belieue so must they in God so the rest following secondly from the hart thirdly according to diuine truth written Fourthly we must know grounds of scripture for euery one vnderstand the meaning thereof perceiue the difference from others be able to teach them to others apply them to our selues Fiftly professe them in due time expresse them lastly our faith must be liuely And thus much for the manner of profession the doctrine and matter professed foloweth beginning at in God and so on to life euerlasting The matter hath two parts 1 of God 2 of the Church Of God to I belieue the holy Catholique c. exclusiuely of the Church in the rest This of God is essentially and generally or personall particularly Of God essentially in name or attributes Name in God In attributes Almightie Maker of heauen and earth That beliefe is to be in God looke the commaundement 1 Tim 6 17. Promise Iere 31 33 Heb 8 10. Vnbeliefe or not belieuing noted Rom 11 30. punished Psalm 78 22. Beleefe in this kind commended Iohn 14 1. Neither is this onely true in generall but also in speciall and particuler so Exod 3 6. So God promiseth Gene 17 2 no more to Abraham then others Rom 4. For Abraham is father of the faithful Thus did Daniel 6 23 Paule Acts 27 25. Dauid Psalm 22 1. Now this in God hath to be considered the meaning of God then what is this in him God must be vnderstood as in the scriptures The scriptures set out God as he is towards his creatures in generall or toward his Church in speciall Towards his creatures That 1 God is 2 God is one 3 God is a Spirit infinite 4 God is present euery where 5 God knoweth all things 6 God can doe all things 7 Loueth mankind 8 Is most iust 9 Is most certaine and sure of his word Toward his Church as he maketh couenant The forme of the couenant is I will be theyr GOD they shall be my people This forme in generall is set downe Ierem 31. In particuler Gene 17 2. In this couenant is a promise and commaundement Promise on Gods part that he will be our God as Gen 17 1 Gene 1 11 where are promised all things to happinesse full and for euer So as if we tell him of our losse hee will restore it of out sicknes he is phisitian of death he is our rayser In particuler God promiseth 1 To teach vs all things necessarily to be knowne of vs They shall be taught of God Looke Esay 30 21. 2 To maintaine and nourish vs. 3 To defend vs. 4 To gouerne vs. 5 To deliuer vs. 6 To be happines and all that hart can thinke to vs. The commaundement is that they shall be my people that is that wee should belieue all these and doe duties thereafter This is God then doe wee belieue in him when wee professe that we belieue all the former of God to our owne behoofe and doe all duties aunswerable thereunto as God is in generall and speciall towards his Church Memorandum that this article professeth the first commaundement 1 First therefore euery one disavoweth all Atheisme 2 Belieueth in God as the scriptures reueale 3 Acknowledge but one God 4 Who knoweth whatsoeuer they doe 5 Is present to them 6 True of his promise made Whereby they seeke vnto him rest in his iudgment of them are perswaded that all thinges shall worke for theyr good heere and that GOD shall be full and for euer happinesse vnto them so as they make him theyr portion aboue all other things Thus farre touching GOD by Name nowe follow the attributes Ob. The Father is first named therfore should it be first opened Aun So might it Neuerthelesse seeing that attributes are of the essence and Father is a person and essence for easie teaching should goe first therefore we may without offence not blaming the order of the Creede speake first of the attributes These rules must be remembred of them 1 Though heere they be ioyned with the Father that is but for orders sake they belong likewise to the Sonne and holy Ghost and so must be remembred 2 There are more belonging to God and to be belieued in God then these Looke Exod 34 6. The attributes heere are two Almighty and maker of heauen and earth Que Why are these named and no more Aun These are named 1 as beeing very well knowne euen to some of the heathen Giue mee saith S. Augustine a Pagan a worshipper of many Idols a seruaunt of deuils who saith not that God is almightie Plato could see that the world was made 2 These put a manifest difference betweene the true and false god God himselfe by his power proueth himself to be the true God So doth Elias cōuince the people 1 Kin 18 24 34 38 and for making the world looke Iere 10 11 and Augustine Let any make a world and he shall be God 3 These are of speciall vse for fayth and life Que Is there any thing in the order that these are heere named Aun The creation prooueth the almightines of God There are heere no more then these named for shortnesse sake and memory Now for the grounds of this article 1 Consider the generall promise 2 Cor 6 18. More specially applied Exod 6 3. To Abraham Gene 17 1. 2 Where the almighty is prayed vnto there must be faith he is prayed vnto Gene 28 3 Gene 43 14. 3 The practise of Gods children was thus to belieue in the almighty Paul 2 Cor 6 18 the three men Dan 3 17. 4 Vnbeliefe in this kinde is punished in Zachary Luk 1 20 in the Prince 2 Kings 7 17 in Benhadaes seruaunts 1 Kings 20 28. That God is almighty it needeth not to be proued yet to satisfie such as are ignorant this may serue Namely the consideration of the sundry mighty works of God