commaundement walke in the way This is the way c. 3 And that once entred in we should finde them most sweete and easie and that his that is Gods commaundements are not greeuous 4 Besides company will doe much where Christ his Apostles and Prophets and all holy men of all time haue taken this course 5 So as in this way they haue beene blessed 6 and can but out of it be most wretched and miserable Best helpes and meanes are 1 the spirit of God who will leade his into all truth by whom we must walke 2 Forget that which is behind looke to that which is before Philippians 3 14. 3 Not to goe forward argueth going backward We shall try whether we walke aright 1 If wee follow our guide the spirit and word 2 If the godly who know this way and walke in it cannot finde vs swaruing 3 If we draw neerer our home in heauen Verse 4 Thus much for the setting out at large and in generall of a godly man now followeth the more speciall vnder the person and example of the Prophet and that from the beginning of the 4 verse to the end of the eight and that as after in order wee shall see by sixe sundry properties or graces But heere a question may arise how farre we may build vpon particular examples generall doctrine Aun Examples are 1 bad which we must onely auoid alwayes 2 Good 1 Extraordinarie 2 Ordinarie Extraordinarie are good examples but of some particular parson at some speciall time by some speciall commaundement or priuiledge Of which sort is Moses killing of the Aegiptian Exod. 2. Abrahams purpose to kill his sonne Phynies fact in slaying the adulterers the Israelites in robbing the Aegiptians Moses fasting 40 dayes c. These some call heroycall or aboue the common reach of man examples and presidents These in the parties at that time and vpon the commandement and instinct of God are commendable but of vs not mutable vnlesse by vertue of such like priuiledge as the persons who performed these facts had Ordinarie examples are good and of such facts and duties as ought to be in all parties of the same kind of calling at all times by vertue of the generall commaundement as all duties of the law and Gospell the which both may and must Thus doth God commaund Leuit. 26. Deut. 28. Rom. 2.6 7 8 9. In Gods commaundement 1 is a most cleere bewraying of Gods will otherwise if it could not be vnderstoode it might rather seeme to be a charme then a charge 2 And that in all the particulars which God doth require Now though the Prophet seeme to say that God hath commaunded leauing it doubtfull whether he doth still and for euer commaund Yet it is most certaine that Gods morrall commaundements as these are and of the Gospell are continuall sounding in the word and not mute euen in harts of Gods children 1 We must thē so long as the word is in the world know that that is the recorded charge which continually and euerie minute is renued 2 So alwayes be exorcised in the word as remembring that then we are hearing and taking our charge 3 And that the more particulars are plainly deliuered the better shall wee be helped to our duties neuer rest in generalls 4 Knowe that the breach of the least commaundements hath punishment as performance of the least reward The kinde of duty followeth To keepe thy precepts dilligently whereof is 1 the matter Keeping thy precepts 2 Manner or adiunct dilligently In the matter obiect precepts act keeping The word precepts is in Hebrew Pickkude signifying precepts of vnderstanding which God hath set and placed in the hart and vnderstanding teacheth thē as Rabbi Dauid saith and are for substance the same with law testimonie as before neuerthelesse since it pleaseth the spirit of God to vse some sundry names for one thing it must needes be with some difference I iudge therefore that the word of God heere is called by this name in regard of the knowledge Gods seruants haue of it as of the which any of them cannot altogether be ignorant They are therefore that which Iames calleth the word engraffed 1 21 or springing in or among you God is wont to sow it and make it grow into the harts of his seruants Then is it thus engraffed when it is mingled with faith Heb. 4 2. which is 1 when one beleeueth it to be true 2 and beleeueth that it belongeth vnto him Heere therefore doth GOD forbid to doe any thing against the shining truth of his word in our hearts nay hee commaundeth to doe all things there-after For such are these precepts knowne vnderstoode beleeued to be the truth of GOD. For better vnderstanding whereof know that It is one thing to sinne so as that ones conscience may accuse him and another thing to sinne against a mans conscience Who so euer sinneth at one time or other his conscience wil accuse him But euery one that sinneth doth not sinne against his conscience To sinne against ones conscience is after knowledge of the will of God had and shining in the hart to doe against it Which God doth heere forbid and requireth that according to the knowledge of Gods precepts wee should doe True it is that sometimes Gods children euen sinne which is a fearefull thing against their owne consciences which they neuer should doe for who so euer knoweth and doeth not to him it is sinne Yea if he be falsly in conscience enformed it is better to doe with then against his conscience Indeede the safest way is rightly to instruct the conscience Now then whereas the seruants of God haue the knowledge of Gods commaundements are somtimes drawne to doe against their knowledge God chargeth they should not so doe Least wee should doubt whether Gods children are brought sometimes to doe against their knowledge call to minde Adam who could not be ignorant Dauid Peter and such other Indeede there is a difference Gods children thus sinning and the world and wicked 1 Gods children effectually called haue alwayes a setled purpose and endeuour not to sinne so haue not the reprobate nay they purpose to sinne 2 The reprobate and wicked desire to haue the knowledge of God which they haue shining in their harts put out the elect desire to haue it more cleare bright 3 The elect in their sinning at the instant of it haue their knowledge which they haue of the will of God obscured that they cannot see Vehemencie of tentation raiseth such a cloude as hideth the light of vnderstanding so did the wine intoxicate Noah and Lot Dauid likewise and Peter were thus beguiled that though before they knew yet now tentation made them forget God the wicked in the middest of their sinnes see and know they should doe otherwise 4 The elect when so euer any knowledge of God shineth in them if they sinne it is with great strife and contention of the flesh and the spirit as we see
in Paule Rom. 7 and Gal. 5 17 the reprobate are not so the strong man holdeth them 5 The elect are more greeued for these sinnes then any other they are most perplexed for them and desire to rise out of them by renuing repentance c so doe not the reprobate but rest and sometimes glory in them This seemeth to be the meaning of the words the instructions are 1 Neuer shall we fully profit by the word till it be rooted and ingraffed in vs. 2 In any case let vs take heed that we neuer sinne against our consciences because 1 nothing will so wound the conscience afterward as this 2 It is the high way to sinne against the holy Ghost Now to helpe vs this way it will be good to 1 Keepe as bright as wee can alwayes in our hearts the light of the word of God shining 2 Resist the beginnings of tentations to sinne else continuing and multiplying they will grow too strong Tentations are like to the cloude that appeared to Elias seruant little or nothing at the first and presently it ouer-spread the whole skie Thoughts rise in the head suddainly drowne the hart 3 Take heede of solitarines there would the deuil haue vs alone hand to hand Good company will keepe our knowledge the brighter and helpe vs with counsaile example prayers c. 4 In any case to take heede of the custome of sinne that will take away the feeling and iudgement of sinne Thus much of the obiect the act followeth in the word keeping whereof before in the second verse The word in Hebrew is diuers with that verse 2 of keeping and besides all that it did signifie there doth further heere imply vnto vs 1 To obserue that is heedfully to marke and bend ones minde vnto so Eli marked Hanna 1 Sam 1 12. 2 To keepe or preserue the thing safe that it be not the worse so Dauid would be kept as the apple of Gods eye Psal 17 8. so Adam should keepe the garden Gen. 2 15 so Cain denieth to be his brothers keeper Gen 4 9. 3 So to keepe as the thing be not taken away Psal 119 44. 4 That it may be for vse to our selues and others Mala. 2 7 for so were the priests lips to preserue knowledge So that we see what our duties are 1 To giue dilligent heede to the word of God and the rather 1 for that according to it should all our motions and practises be framed 2 and is very hard in it selfe so as it is needfull that euen the least things should be heeded hitherto belongeth that Iames 1 25. looking into the law 1 The best most holy must know that alwayes there is somewhat before whereto they must ayme 2 Such desires as these doe please God and are a token of our profiting while we can see our wants 3 Alwayes such desires are commendable when they are with purpose and practise Now foloweth the matter that his wayes c. Wherein wee may consider the thing quality The thing wayes and those Dauids Wayes as before kind of life and duties thereof deedes sayings thoughts mine that is Dauids 1 If thou for thy selfe Dauid thus prayest why should not euery one so to doe for himselfe 2 And if Dauids wayes neede redressing what shall any mans else doe This is the thing the quality followeth in the word directed Directing is of the word Kun in Hebrew which among other things signifieth two 1 Straitnes 2 Steadines Straitnes is when euery duty is leuell with the word of God nothing swaruing there-from Euery mans wayes by nature are crooked 2 euen the best haue somewhat which may be amended 3 they alwayes doe feare themselues least euery duty might be better Steadines is constancie that is continuance in straitnes and without this all things are nothing For what booteth it to haue something and not alwayes Now this is the more to be thought of for that Gods children are alwayes subiect to errors and slips And if they would be constant 1 they had neede looke to their foundation and roote that it be deepely set 2 They must often try and examine themselues 3 It will be best for them often to exorcise themselues in all godly duties The meane or subordinate end is as we haue seene now followeth the vtmost end to keepe thy statutes Wherein is as before act keeping obiect statutes Keeping doth fignifie as before may here for purpose euent For purpose as if Dauid should say this is the onely thing in this desire which he wisheth or to keepe Gods statutes for euent as if he should say this I onely desire that once I may in obedience serue thee By this we may see that Gods children desire to doe duties for duties sake in that Dauid desireth his wayes to be directed to keepe Gods statutes Thus much for the act the obiect remaineth statutes Statutes for meaning and intent are the same with law testimonie c. as before but is more specially and oftenest vsed for religious and holy ceremonies ordained by God in the Leuiticall ministery and seruice These were for the worship of God for outward shew base and contemptible and that many Let vs all therefore learne by Dauids example 1 to be more carefull to keepe Gods ordinances then mens ordinances or then to ordaine new which are beside the word Now the ordinances and rites of God ordained are the rites and ceremonies in the Sacraments so as that the pure administration in them is to be kept 2 And since that God hath commaunded them nothing is to be thought neither too much nor too little 3 Yea where as Dauid desireth to keepe these statutes he meaneth that he would not rest in the deede done without motions and changes in the hart for all rites kept are superfluous without the inward and spirituall worship wherefore alwayes in ceremonies looke for the substance which is Christ 4 And that wishing that hee might keepe the outward ordinances he sheweth the inward spirituall worship is harder to be performed Thus much for the second duty now foloweth the third 4 Duties to men are towards our selues others Many can keepe Gods commaundements in things toward themselues they must also keepe towards others 5 Commaundements forbid faults enioyne duties Many can better forbeare faults then doe good duties and yet both are Gods commaundements 6 Some will keepe Gods commaundements in one estate and neglect them in another many in prosperity professe the Gospell shrinke from it in the crosse some in the crosse will be meeke will pray c. they are not so in prosperity He who keepeth Gods commaundements wil endeuour in them in one estate as well as in another else doth not he keepe all Gods commaundements Now followeth the time of this respecting all Gods commaundements when which vnlesse it were to speciall purpose had not beene set downe This is diuers times in this Psalm euen in the next verse and verse 32 c. Heere
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
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
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
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
worke of themselues Obiect Paule sayth he begat the Corinthians 1 Cor 4 15 and traueled in birth of the Galathians 4 Galat 19 was Tymotheus and Tyrus his father Sol. Ministerially not that Paule or Apollos could doe any thing of themselues God gaue the increase 2 Obiect Christ sayth 3. Iohn 5 we must be borne of water and the holy ghost Solu Water there doth but expound the worke of the holy Ghost for as water softneth and cleanseth so must euery one be who is borne againe In the same is it sayd we must be baptised with the holy Ghost and fire that is the holy Ghost working like fire eating out drosse and enkindling burning loue of all good things 3 Obiect It is sayd Tytus 3 5. Ephe 5 26 that Baptisme regenerateth Solu It confirmeth to the due receiuer regeneration nothing els So then God alone only worketh effectually and yet vseth vnder meanes as that we must neither neglect meanes nor trust alone vnto them Question why are men in this kind sayd to be borne of God as though they were not so in nature likewise Answer for that this new birth is so excellent as that in comparison of the former it may seeme to be the only Question whether is faith before regeneration for heere it is placed before it Answer faith is in a party before he can know that himselfe is regenerated One may be regenerat before he hath fayth as infants Thus much for the meaning the vse followeth 1 Seeing none receiue the Word and so are not the childred of God but such as are begotten of God it is our duty to indeauour after this new begetting and for that none beget themselues it will be the safest to examin whether we be begotten yea or no. That shall we find by these notes 1 Grace imitateth nature which first maketh vital then others parts The vital part of a Christian is Christ which when it is formed in vs sheweth our new begetting Galath 4 19 1 Iohn 5 12 he therfore that hath not knowledge of him faith in him c. may suspect himselfe 2 The party begotten a new vseth all thinges of outward life by direction of Gods word to the glory of God 3 He sinneth not 1 Iohn 3 9 that is before he sinnneth he purposeth not so to doe after he hath sinned he will not continue therein 4 He is willing to helpe others to be regenerate 5 He groweth by nourishment of the Word exercises actiue passiue 6 Motion bewrayeth life spirituall motion is of the heart in prayer 7 Sence of heauenly things with ability to put difference betweene them to take liking of them and affect them 8 Hatred of him because it is sin in our selues euen the secretest 9 Loue of the bretheren Secondly marke that this heere is begetting we are not perfected nor shal be heere only we must labor thereto and neuer giue ouer though we come short Thus much for this eight saying touching the Word and his God-head now followeth his man-hood in the fourteenth verse wherein we may consider the ioyning of it to the former and as it is in it selfe It is ioyned to the former by this particle and which sheweth that this truth heere mentioned is as necessary as the former In it selfe it containeth 4 speeches 1 The first the Word was made flesh 2 The second the Word dwelt among vs. 3 The third we sawe the glory thereof as the glory of the only begotten of the father 4 The fourth he was full of grace and truth For the first let vs consider the meaning the reason the vse The meaning will arise from the words and phrase well vnderstood The Word is God as before contrary to Arrius and other heretiques who take Christ but for a bare man Was that is so was as now is and for euer shall continue Obiect It may be obiected that he died and so the vnion may seeme to be dissolued Solu No for though the soule and body were parted for a time yet neither was seuered from the God-head So he was made as not changed the God-head was not turned into the Man-hood As not beeing one mixed of the Manhood and Godhead together as when bread is made of water meale But by assuming or taking the Manhood to God So as that Nestorius deuiding the persons and Eutiches confounding the natures doe erre Obiect But it may be doubted whether there should not thus be two persons Solu No but one for the Manhood hath no beeing nor neuer had of or in it selfe but in the Word Flesh doth heere signifie man as all flesh that is mankind is grasse Now man is body and soule Body sensible naturall this Christ had not heauenlie imaginary phantasticall Soule likewise Christ had when he said My soule is heauie to the death Neyther doth he saue that which hee doth not take So as that Apollinaris erreth who saith the God-head was in stead of a soule By this that Christ had a soule it appeareth that hee had two wills not contrary one of the God-head the other of the Manhood Otherwise then the Monothelites erroniously teach Ob. But it may be said whence had Christ this flesh Sol. His body he had of the substance of the Virgin his soule was created of nothing in the wombe of the virgin Ob. The virgin was conceiued in sin how then could Christ his body be free there-from Solu The holy Ghost who wrought the conception of Christ did clense that part of the virgin from all sin Que. When was he thus made flesh Aun Immediatly when the virgin had consented to the message of the Angell and said Be it vnto mee according to thy word Que. How could the body be ioyned to God Aun By the soule This is the meaning The reason why this was doone in time is for that it was ordained before all time Que. Why did God ordaine this meanes Aun Not for that hee could not haue appointed some other but for that this seemed best to him for to manifest his mercie and iustice by his mercy in giuing his Sonne his iustice in not sparing him his iustice that man offending should satisfie in dooing and suffering his mercy in procuring that God should enable the Man-hood so to do and suffer 1 The vse is manifold First to teach vs the loue of God and care for our saluation for hee giuing such a notable meanes how can we doubt 2 Consider our honour and prerogatiue to be as it were the brothers of Christ Heb 2 11. 3 Learne how to approch to God by the man Christ 4 Know that Christ can haue compassion of vs hauing had experience of our infirmities Heb 2 17 18. The second speech followeth Wherein we may consider the meaning the vse For the meaning know first that the Word made flesh must be repeated Dwelling doth signifie as in a Tent or boothe whereby the sicklenesse and vncertaintie of our life is implied and where as it
wrought by the holy Ghost in the hart of a partie regenerate whereby hee or shee taketh knowledge of the doctrine of saluation is perswaded it is true and that it belongeth to him or herselfe and wholely relieth there-upon First that it is a gift appeareth Eph 2 8 not of nature for all haue it not Neither is it a common or base gift but most excellent better then gold as before in this chapter It is from God for so is euery good and perfect gift I am 1 17 and so of God as from the whole Trinitie from the father From Christ for so the Apostles prayed to him to increase their faith and the man in Marke 9 14 Helpe my vnbeliefe Therefore is it not an easie matter to haue it wrought in vs. The holy Ghost worketh it Not without the other persons as before but rather to implie the other two persons from the which the holy Ghost proceedeth But it is ascribed to the holy Ghost to shew that no creature nor all together can worke it The spirit worketh it powerfully though secretly no man can perceiue how Ioh 3 8. And not without meanes of the word and Sacraments No partie hath faith but the regenerate so Ioh 1 12 13. And yet not to euery regenerate but such as are of discretion and haue knowledge without the which no faith can be Besides this faith is in hart that is the soule to wit the minde will so is it Rom 10 9 and Act 8 37. This draweth all others parts and powers after That which faith regardeth is truth to saluation this truth is the word of God To wit the body of Canonicall Scriptures as far as it is reuealed vnto vs and more particularlie that truth which is concerning Christ For as men make much of some Iewell yet is it especially for some workmanship or stone in it so doe all beleeuers like of all truth diuine but especially of Christ Beyond all this faith taketh knowledge of the doctrine of saluation I meane not such knowledge as the Philosophers speake of by causes without all ignorance which is able subtillie to dispute and dissolue all doubtes but that which hath for all that light and vnderstanding Hence it is that knowledge is often in scripture for beliefe This knowledge we speake of is first notice that there is a truth to be beleeued Secondly it alwayes hath some ground of scripture Thirdly it vnderstandeth the meaning of that ground Fourthly it can distinguish betweene truth and falshood Againe faith is perswaded that that which it beleeueth is true Hence is it called the ground of things hoped for Heb 11 1. So as that by the euidence men can not doe but as that directeth Act 4 20. Nay Paule could be contented in assurance thereof to die so did they Heb 11 37 38.39 So will the Saints of God alwayes doe die rather then denie the truth of God Lastly faith applieth all sauing truth vnto it selfe that is that which it knoweth in generall it is perswaded is true in speciall and in the partie where faith is So Thomas called Christ my Lord my God Paule saith Christ loued him and haue himselfe for him So Dauid my God my God c. This application is the opening of the hart to attend vnto the truth Act 16 14. When the mind iudgeth all to be true in it selfe and the will maketh much of them in it selfe wisely therefore was the Creed so framed as that euery one must professe I beleeue Abraham particularly beleeued so saith Saint Paule is euery man iustified Rom 4. Christ compareth himselfe to bread Ioh 6 so as if he be not applied he is not ours This made the word vnprofitable to the ancient Iewes because it was not imped with faith Heb 4 2 that is application Besides how commeth that neere coniunctiō betweene Christ and vs he to be the head we the members he the stocke we the branches he the foundation we the building not by application true it is God taketh hold of vs so doe we of God that it is hand in hand So as nothing can separate Rom 8 38 Iob and others Of or to this application there be some speciall workes of the soule necessarie The first is approbation of that which we applie for vnlesse we like it we will not apprehend it like it we doe when we iudge our selues happie if we could get it wretched while we want it looke Philip 3 8 9 10 verse The second is expetition or desire thereof To this belongeth the hungering and thristing mentioned in the scriptures Zacheus climed into a tree but to see Christ with his eyes The third is apprehension whereby so soone as grace approcheth we lay hold of it presently not letting it goe as the lame held Peter and Ioh Act 3 11 and the Canaanitish women would not giue ouer Christ in the Gospell The fourth is oblectation or delight whereby we make this grace apprehended our cheefe treasure comforting our selues therein more then in all other Lastly faith relieth it selfe vpon all sauing doctrine Thus much for the setting out the nature of faith some other things may serue also heereunto And first we must know that Though sundrie times faith and feeling goe together yet are they seuerall in nature feeling is a fruit of faith But is not alwayes with faith Feeling I call a manifest worke vpon the affectiōs wherby one hath experience in himself of that which he beleeueth Secondly a man may haue faith though he doe not know that he hath it as a sleeping man life and a drunken man reason Thirdly all haue not faith in the same measure some more some lesse the least is faith Fourthly the greatest faith in any of the Saints hath sometimes beene shaken as in Abraham Paule Dauid Which God of purpose doth to make vs wholely hang vpon him that we should not be secure but haue exercise of our giftes Fiftly in the greatest shaking of fayth it is faith for all that that doth vphold and perceiueth the want of faith as a party hauing a light on his head and forgetting where it is seeketh the light by the light Or as in an ecclipse the light remaining in the Moone bewrayeth the light shadowed So is it in one who hath dimme sight hee perceiueth by the dimme sight he hath that he cannot see cleerly By all this wee may somewhat see what faith is now the Apostle requireth the practise heereof Some learned men thinke that fayth once giuen alwaies continueth in presence though not practise But I thinke it continueth in both so as that it is not onely present but alwaies working closely I confesse as life in sleep or Apoplexie or some such For Paule saith that fayth is one of those gifts which doe continue 1 Cor 13 13. Besides all the former the Apostle speaking in generall trust yee meaneth that euery one should for theyr parts so doe as at the table those onely are refreshed who
the vvord Heb. 1 10. Psal 102 26. Heb. 1 2. Yet not alone but with the Father and the holy Ghost The works of the Trinitie vnto any thing without Opera ad extra are vnseparable from any person wherefore the Iewes obserue that the name of God is of the plurall number Que. Why therefore doth the Euangelist so diligently set downe that which is now so common vulgar a thing in diuinitie Aun The misterie of the Trinitie was not so distinctly knowne Adde to this that the Iewes did acknowledge rather one God then three persons and truly least of all supposed they the sonne of Mary to haue been God Vse Seeing that the Word who also was made man and our Sauiour hath created all things let vs know that we hauing the Word haue titles and interest to the creatures according to the measure of the gift of God otherwise not so as we are first to seeke for him He doth also no lesse giue vnto vs then he did at the first create that if we haue any thing we are to render thanks vnto him The things made are all things which considered together they argue his power seuerally his wisedome mercie All things both the greatest and the smallest and those euils which are now called the euils of punishment Gen. 1. Mala paenae Psal 33 6. Wherefore seeing that no other cunning Artificer but euen the Word himselfe hath created the very least things let vs know that they are most worthy our consideration and let vs bestow some labour in meditating of them euen of Lyce and Pismeeres Quest But how doth God create the euils of punishment An. Surely they are very good most profitable All things are meant that Angels may not be excluded and inuisible spirits yea the whole world Wherfore those Philosophers erre which make the world to haue no beginning In this place notwithstanding I thinke all things are put Synecdochically for the creatures without life as the heauens the earth the meteores the elements and those things which are digged out of the earth Wherefore naturall Philosophie is very profitable which vnfoldeth the natures of these things The manner of making is implied in these words by it Heereof also 2 things are auerred What is the manner of their existence namely that they were made and how by it They exist when they are first brought forth into being Also they are sustained and vpholden Heb. 1 3. Moreouer they are administred and gouerned By it that is as I gesse he commaunding so in the 1 of Gen. For Gods saying is there commaunding Learne the power of Gods word when God himselfe willeth And let vs accuse our selues so incredulous to beleeue stiffe necked to obay the word of God Learne also to vse the word nature aright Hitherto hath been the first proposition the second followeth and without it was made nothing that was made And it seemeth to be a secret aunswer to an obiection which might thus be gathered Are euill things then made by him namely sinnes Aun No an euill thing was neuer made therefore it is not by the vvord Que. What is then the originall of sinne Aun The Creators forsaking of the creature and the abuse of free will in the creature Que. Is it not therefore God be it spoken without blasphemie the occasion of sinne Aun Nothing at all God is tied or bound to no creature he is most free Thus farre proceeded the first part of the distribution Verse 4 the second followeth touching things endued with life which are made by the word And it is set forth in these words In it was life By it is meant the vvord as was said before Was also as before that is subsisted from eternitie Onely we are to enquire concerning life and the particle in Life improperly so called which is a vigor wherby things continue in their proper condition is not to be vnderstood in this place because in that sence it was taken in the member going before But life properly so called is to be conceaued And it is naturall spirituall heauenly All these are within the vvord yet naturall life seemeth heere especially to be meant The particle in delareth that it is in the vvord as in a fountaine that it may be transfused into the Church Hitherto we are rather to vnderstand it of life transfused into the Church Notwithstanding these things are not spoken more of the Word then of the Father and the holy Ghost Looke the branch concerning things made We gather therefore 1 That the Word is the fountain of life Iohn 5 26 Acts 17 28 Colo 3 4. Iohn 14 6. Wherefore the name nature is wisely to be vsed 2 We are to giue thanks vnto the Word for life receiued what soeuer meanes haue been vsed 3 If what things the Word had in himselfe the same hee doth deriue into vs why should not we likewise do so vnto our bretheren 4 Seeing life is from him we are euen to frame our naturall life according to his will Now naturall life standeth in nourishing growing procreation and the senses 5 Neither can there be a better rule of gouerning life thē the Word Gala 2 20. The third member remaineth And the life was the light of men c. Verse 4 and 5. And heere are contained a proposition in the end of the fourth verse an explication in the fift Euery word seuerally of the propositiō is to be vnfolded Life is put for the fountaine or that which springeth frō hence Heere is meant the fountaine as immediatly before is set downe that which springeth from it In this place the person which is the fountaine is vnderstood which is life many other things So is Christ life Iohn 14 6 Colo 3 4 that the Word himselfe is heere to be meant Was as before he truly beeing life from himselfe For so the Sonne hath life in himselfe Ioh 5 26 to wit essentially and he is the Lord of life Acts 3 15. By his voyce those that were dead in sin are raised vp He so was that he alwaies is and remaineth Light is that which maketh manifest Ephe 5 13. And it is vncreated created Vncreated as God light of light Created which is taken properly improperly Properly whereof is handled in naturall Philosophy Improperly so it is in this place it is a metaphor or borowed word For euen as light maketh all things manifest so doth the Word it is wel translated in the latin Lux not lumen Now this light is an instrument and gift of perceiuing and it is naturall supernaturall Naturall which is intellectuall a gift giuen by GOD to man whereby he is able to vnderstand things Supernaturall is of grace glory The Word is light that is the fountaine of this manifold light yet notwithstanding this place is to be vnderstood of naturall light as it may appeare out of the 9. verse And it is the reasonable soule with the faculties instruments hereof