thing alike 2 Shine from the heart within 3 Cannot possibly lie hid It is so necessary as nothing without it can please God What the fruites of it be looke Prouerb 2 7 21 Prouer. 10 9 Prouerb 11 3 6 20 Prouer. 28 6 10 18 Pro. 2 9 10.2 Cor. 1 12. A man may try whether it be in himselfe 1 If hee account of things according to their nature of great greatly Hypocrites will straine Gnats and swallow Cammels will be curious in ceremonies and omit greater things sincerity will in their place regard both Therefore serueth the true light in the hart 2 If he be most seuere towards himselfe Hypocrites are most hard to others looke Iohn 8 3. Math. 7 3. the sincerest are most fauourable as being priuie to the in bred corruption So was Iob toward his children tollerating their banquetting though himselfe were not with them Ioseph toward Mary with child c. 3 If he be more carefull to please God then all the world beside Hypocrites doe all things to be seene of men make more of the reputation of the world then the witnesse of their owne conscience 4 If he be willing to beare aduertisements admonitions reprehensions A sincere party meaneth wel from his hart and therefore can be content to be called vpon the hypocrite is vnsound at the hart and cannot abide to be gaged he is touched on the gall so did the Iewes to Stephen Act 7 54. 5 It is impossible to be smothered it will breake open cannot lie hid hypocrites are couchant can haue a faire gloue on a foule hand This is kept and preserued 1 by the sincere milke of the word 1 Pet. 1 2. and continuall desire to be enformed in the sound truth 2 The more one endeauoureth to search and sound him selfe the better shal he preserue his sincerity Standing waters corrupt 3 Often setting of a mans selfe in the presence of God and before his iudgement seate Thus much of the first acception the other followeth which is vnblameablenes not that the seruant of God shal not sometimes be charged with somewhat amisse or shall not in a slip be ouer-taken but Vnblameablenes is such vprightnes whereby a mans life cannot be noted with any raigning sinne after his effectuall calling so was Samuel Iob Paule and some others as Elizabeth and Zacharie Luk 1. Now both these sincerity and vnblameablenes must be in one party and in all the life But some may say that is impossible for aunswer heereto looke the fift and sixt generall remembrance in the beginning of this Psalme Now by this before we learne that 1 Vprightnes of sincerity and vnblameablenes as it is most necessary so should it be with the first or else all will be vnsound neither would the Prophet haue set it first 2 And that we must iudge of our selues and others by vprightnes in the way that is vocation of a Christian or any other more especiall the world doth otherwise they commend for things that are not of a mans calling Thus much of the first duty the commendation followeth Blessed that is such parties are happy or happinesses that is many blessings belong to such or it is and shall be happily to such for so many wayes may the word be taken The Prophets meaning is that such parties are in an estate most to be liked and longed for as the world count happy those in whose steedes they could wish themselues I thinke it not the fittest heere to dispute of blessednes what it should be or what good things it containeth in it that is not the Prophets meaning Whosoeuer would know this for the cause of blessednes let them looke Psal 32 2 Rom. 4 7 and for the fruites the beginning of the 26 of Leuit and 28 of Deutrono This blessednes which is heere named hath two degrees in this life the life to come Blessednes in this life may be called blessednes of grace Blessednes in the life to come of glory of these haue one and be sure of both Heere though is principally meant blessednes of grace whereto a man may reach in this life as also Mat. 5 2 3 c. Math. 13 16 Pro. 28 14 That vpright men are happy it is most certaine no vprightnes but by the spirit of sanctification no sanctification without iustification no iustification without forgiuenes of sinnes wherein is blessednes Psal 32.2 Rom. 4.7 God is vpright mens shield Prouerb 2 7. The Lord delighteth in them Prouer. 11 20. What can be more And if hypocrites be so cursed as indeede they are sincere cannot choose but be most happy Was it not this that made God fauour Noah Iob c. Wherefore 1 They greatly erre who thinke the godly of all men most miserable 2 All happy men are in a sure estate that cannot be lost Happines of grace is surer then of nature That was in our owne keeping and was lost This is in Gods fauour which is vnchangeable and cannot miscarie So as that all vpright men may haue sound consolation that they neuer shall faile 3 Vpright men may haue many afflictions as indeede they haue as Abraham Isaack Iacob Dauid Abel c. yet are they blessed So as that no outward or inward afflictions of what kind so euer can hinder an vpright mans happines Nay they shal further it Math. 5 10. Wherfore iudge no man by his afflictions to be out of the fauour of God else might Lazarus haue beene thought amisse of 4 If vpright persons are happy then hypocrites and notorious sinners are wretched and yet enioy they much outward prosperity Outward good things therefore doe not alwayes shew that a man is happy 5 And seeing that vpright men are happy who would not labour to be vpright though it cost him as it wil great neuer so much endeuour Hitherto hath beene the first duty commendation of it now followeth the second which is Walking in the law of Iehoua set out by the parties in whō it is who are said to walk In this duty are two things to be considered 1 The practise of walking 2 The forme or rule in the law of Iehoua To walke is a borrowed word as that before of the way and signifieth the ordering of life and hath in it two things 1 That as in a way there are many steps to be set so are there sundry particulars in life 2 That as in the way euery step must be ordered so must euery particular of life be Of the particulars which are in life there is 1 the beginning or head of the way the hart 2 Passages on frō the hart The hart is to be vnderstood the soule that is minde and will from whence as from the hart of the body naturall life commeth so the beginning of godly life must proceede The soule therefore must as the first step be set in the law of God out of which if it stand all other things run ryot This is the more to be thought of for
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
also hath two parts in it whereof the one dooth serue to expound the other The former is Create in me a cleane hart Heart is not put for the fleshy part of the body but for the soule which keepeth especiall residence there and not for the substance and powers but qualities and though it be all ouer the body yet hath it the chaire of estate in the heart according to the Scriptures otherwise then some Philosophers Phisitions write that it is in the braine So as that the Prophet here meaneth the very fountaine and head spring of life and all functions thereof This is the more to be marked for the order in that hee desireth to haue the heart wrought vpon because that 1 vvithout the heart nothing will be cleane in man 2 With the heart alwayes the rest of the soule and body followeth It is therefore all our duties to labour to haue our hearts wrought vpon first For as the heart in the body the root in the tree first are made so must it be in grace the heart and soule must be setled first After he prayeth to haue this cleane that is free not onlie from the guilt of sinne but from the filth and corruption of it which is especially meant Creating to speake properly is to make of naught and is vsed heere vnproperly The Prophet speaketh according to his owne feeling and present iudgement of himselfe as though he had lost all and had no goodnes in himselfe No doubt the Prophets heart was in part cleane though not so much as he desired These thinges thus opened heere commeth a question first to be aunswered Quest Whether Dauid could haue lost the cleanenes of heart hauing once had it Aun No. The gifts and calling of God that is as I take it the gifts of effectuall calling are such as God neuer repenteth of or taketh away Faith hope and charity are abiding gifts as sure as the election of God which is vnchangeable Indeede the children of God if we only considered them in themselues with their enemies might fall away but being founded vpon the vnchangeable nature of God and immutability of his counsaile they cannot the gates of hell shall not preuaile against them the elect cannot be deceaued or plucked out of Christes hands Nay certaine it is that Dauid did not actually leese his former cleanenesse For sure it is his heart smiting him as heere it did so dooing before in lesse matters it was not wholy voide of cleanenesse And againe it could not pray for cleanenesse if it were not somwhat cleane This is most sure that by greeuous sinnes much filthinesse commeth to the soule as by a boistrous winde a tree may loose his leaues and some branches so as that the partie sinning may be brought into as great passions almost as if he had lost all but the desire of the grace is an vnfallible certainty of some grace of that kinde The Prophet therefore desireth not a cleane heart because he had it not in no sort but because he could not so well perceaue it in himselfe and take such comfort in it as he had done before and for that he desired it a great deale more then now he had it So learned so ritch men thinke themselues not learned not ritch in respect of that which they doe desire and when the Sunne is vp the Moone seemeth to haue no light Well then in that the Prophet desireth this cleane heart whereas sundry other parts were vncleane besides he sheweth that 1. of all vncleanenesse that which is of the heart is most filthy there being as it were the common sinke of all sinne in a man so as that howsoeuer the chanels be cleansed if the draine be not little cleanenesse will be procured 2 In that his filthinesse maketh him pray for fresh cleannesse as though he had not any see to what a passe some grosse sinne may bring a man vnto euen to doubt of his estate touching his cleansing and so being in the fauour of God 3 No doubt it is a very hard thing to cleanse a heart onlie able to be done by God himselfe 4 There is none but with Dauid may finde filthinesse in his heart from whence hee might desire to haue it purged For this purpose reade Mar. 7.21.22 and 2. Cor. 7.2 5 Now Dauid so prayeth for a cleane heart as that hee dooth not neglect pure handes c. A pure heart will cleanse the whole body and soule wheresoeuer it is Psal 24.4 6 Neuer can any of the children of God content themselues with the begun cleanenesse which they haue but they alwayes will be growing in it 7 Nowe seeing it is thus it is our parts to desire cleanenesse as well as Dauid For that with it we shall see God Math. 5 8. Looke Psal 24.4 Heb. 12 14. 8 Now God onely worketh this Ezech. 36 26. By his worde faith and Spirit regenerating and renuing But heere a question may be made Quest How may one know whether his hart be cleane yea or no Aunswere If hee haue the former things whereby it is wrought Besides a cleane heart 1. vvill desire to haue cleane hands and so euery part and power of soule and body 2. vvill hate euen the garment spotted of the flesh 3. vvill neuer flatter it selfe in secret 4. vvill be willing to be examined vncleane persons will be loath to be found in their filth Thus much of the former part the latter followeth and is almost the same with the former First somewhat for the words Spirit among many things in Scripture which it signifieth is heere put for the motion and stirring of the mind So Luk. 9 55. Num. 14.24 Right doth signifie setling 1. In the fauour of God 2. and obedience to him Renue that is refresh that which is somewhat decayed and blemished restore it to the former perfection againe Within me that is such as may spread ouer my whole person Consider then 1. That seeing Dauid prayeth for this right spirit which is constant that there is such an one and that one may haue it and pray for it by faith 2 That all are to labour to be constant in perswasion of Gods loue to vs and in performance of our duties to him 3 That euen first thoughts and rising motions are to be looked vnto and ordered 4 That these good motions will fade and decay in vs. 5 That wee haue great neede to haue them often refreshed and renued in vs. Verse 11 Thus much of the fourth petition nowe followeth the fift in the 11. verse and seemeth to be a deprecation or desire to haue some kind of punishment kept from him Some take it to be all one with that which went before neuerthelesse I take it to be distinguished from the former For although sometimes in one verse the latter is all one with the former yet is it not wont so to be in diuers verses and especially in such short Scriptures but vpon some speciall occasion This
deede but thought and desire So teacheth Christ Math 5 28 which is likewise to be vnderstood of a woman so as if shee do likewise desire to that end she doth offend if it be beside the owne husband or owne wife So as that a bodie may be free from touch and yet not chast Peter saith there be eyes full of adultery 2 Pet 2 14. Or it is The possession of ones vessell in holinesse and honour 1 Thess 4.4 Possession is continuall so keeping as Luke 21 19 by your patience possesse your soules be constant in patience so as that if one faile but once he leeseth the credite of continuance This continuance is to be thought of for the returning of desires for desires are at one time more stirred and stronger then at an other he that can forbeare in all stirring he possesseth if he yeeld not but resist the temptation Vessell all doe not vnderstand alike some take it for the whole body and euery part not much amisse for indeede the whole body must be chast It was well said by one It skilleth not in what part one be vncleane if he be vncleane Wherefore eyes hands c must be ordered Wee might stretch it though some-what further to the soule and so the whole person of man wherein in euerie power he must be cleane But submitting that which I shall say to be iudged by other I take it by vessell is meant that which honestly cannot be named and putteth difference betweene man and woman In which sence that place 1 Sam 21 5 is to be taken the vessels of the young men were holy for he had said before Women haue beene separate from vs these two or three dayes Where hee sheweth what it is to haue the young mens vessels holy that is separate from women This place the most learned Tremelius and Iunius haue interpreted amisse taking vessels for implements necessary for their iourney So speaketh Plautus in Paenulo I doe otherwise then adulterers taken in the deede dooing I come home with my vessels safe and sound They were wont who tooke them in the deede to cut of their priuities Vessell is the instrument of generation as the Canonists speake of vnnaturall venerie extra vasa Now it is thus called to teach vs to speake thinke honestly and chastly to forbeare all ribaldry and filthy speech This vessell must be possessed in holinesse This holines is in the pure vse of it euen in the presence of God where neither the person is defiled the dutie and instrument not abused by deed word looke thought c. Besides it must be in honour which is when we so vse our selues as that neither in our selues nor before others wee neede to be ashamed Sin in this kinde causeth shame instruments of this sin are likewise shame Now then as on our vncomely parts we put on more honor 1 Cor 12 23 that is let them neuer shew their vnseemlinesse but make them as handsome as we can so must we procure all things heere This chastitie is in single or married life Single life is whē one liueth alone without the other sex and this is in maidens or widdowes life Maiden or virgine life is before one is married Widowes life is after mariage when the husband or wife is dead Each of these is a pure forbearing of the act and motion or stirring to begetting Pure forbearing is that which is free from all pollutions Looke Ephe. 5 12. so as that we must haue continent eyes and lookes This chastitie in single life is not nor neuer can be without a speciall gift So saith Christ Math 19 11 12 Paule 1 Cor 7 37. So as that without this gift all vowes whatsoeuer are impossible in law and voide at the instant This gift is called continence is a speciall gift of God whereby one can liue without the need of other sexe to satisfie desire This gift 1 GOD onely giueth 2 it is rare all haue it not 3 it maketh vs not more acceptable to God 4 sometimes it is preferred before mariage chastitie Onely in respect of some afflictions that then were vpon the Church and for that sometimes the duties of marriage leaue not a maried partie so free from worldly cares as single life doth 5 It is not perpetuall hee that hath it may haue it taken from him afterward Chastitie in mariage life is the bed vndefiled Heb 13 4 in the lawfull vse of the maried companion Bed companie in maried parties one to other with themselues is no sinne though many corruptions creepe into it which it pleaseth God for Christ to forgiue Some cautions in this must be remembred 1 Call to mind what Moses hath Leuit 18 19 20 18. 2 To fast and pray they must forbeare 1 Cor 7 5 that is extraordinary and set solemne prayer vpon some great occasion els must they pray euery day 1 Pet 3 7. vppon extraordinarie occasion The bridegroome newly married must come out of his chamber and the bride out of her bride-chamber Ioel 2 16. 3 Parties must vse grauitie and modestie One saith a partie may commit adulterie with his or her maried companion He meaneth he may sin in want of grauity and modestie As if 1 Either partie be intemperate and vse mariage for brutish lust not for necessitie and child-procreation 2 Too much boldnes be before others This was Isaacks ouersight who though hee might doe that which hee did should not haue done it in other folkes sight Gene 26 8 therefore Gene 25 67 he tooke her into his mothers tent Marke that Sampson Iudg 15 1 would go into the chamber It is too much to vse open dalying with ones own companion too bad is the foule and filthy speech of some maried folkes speaking openly of the secrets of marriage Mariage is a lawful knitting together of one man and one woman in vndeuided societie for remedie of lust comfort of life bringing forth of children This knitting is the most neere that can be and hath full communion of all things betweene them so as that theyr bodies c are not their owne 1 Cor 7 4. Vndeuided societie is that which no cause but warrantable by the word of God can dissolue Lawful is that which is according to Gods lawes and the lawes of honestie Gods lawes require that mariage should be in the Lord. 1 Cor 7 39. That is in the Lord which is 1 betweene parties that do truly feare the Lord in pure religion It is not lawfull to marie an Idolater 2 Is in reuerence 3 Is with consent of parents that is of the necessitie not onely the honestie of marriage Parents must not be too hard or wilfull but what God will that ought they to will And this mariage must be but of one man and one onely woman Many husbands for one wife or many wiues for one husband are not allowable To haue many wiues was a sin in the Patriarches Mariage is dissolued according to the word
sacrament sheweth to sence one thing and signifieth and meaneth another In circumcision the cutting away of the flesh signifieth the cutting off of sinne in the Passeouer the Lambe Christ the water of Baptisme Christes blood and the worke of the holy Ghost c. 13 Euery sacrament hath bare things or elements as they call them and actions or ceremonies 14 Thing or element is a single creature as of vvater bread wine c. 15 Action is some practise thereabouts as sprinkling breaking pouring out deliuering taking eating drinking c. 16 The chiefe thing signified in euery sacrament is Christ God and man with all his merits hauing fullie wrought the recouery to saluation of euery due receiuer of the Sacrament 17 The actions are of the Minister shewing vnto the partaker gods actions Partaker shewing to God the church the partakers actions 18 The thing signifying and thing signified are in some sort ioyned together not euery way 19 They are not together in the same place not both giuen by one partie not giuen at one time not to one part not in one manner For the bread water or wine is heere Christ his body is in heauen The Minister giueth the bread GOD Christ his bodie The bread may be giuen now Christs body after The bread is giuen to the hand mouth Christ his body to the soule and faith The bread is giuen after an ordinary manner Christs body otherwise for our soules by fayth mount vp to heauen and lay hold of it there 20 They are together 1 In the right vse that is the partie dulie partaking hath both 2 As a signe and the thing signified are together for as the signe maketh the thing signified to be remembred so doe the outward things cause the other to be thought of 3 As a promise to be performed vpon condition if the condition be kept on the one the promise is on the other so if wee keepe the conditions of the sacraments the things signified by them are likewise 21 Sacraments are Iewish Christian Iewish among the Iewes till Christes death Christian ordained by Christ to continue among the Christians to the end of the world 22 Christes sacraments are two Baptisme The Lords supper 23 Baptisme is a sacrament Christian assuring the first receiuing into and beeing in the couenant of grace The Lords supper is a Christian sacrament assuring coÌ„tinuaunce maintenaunce in the couenaunt of grace the doctrine whereof is set downe 1 Cor. 11. as before The parts whereof are two one concerning the bread the other concerning the cup. The bread is taken and after thanksgiuing broken with saying Take eate this is my body c. This bread though now vnleauened by occasion of the Passeouer was the vsuall bread they were wont theÌ„ to haue such as ours in the sacrament should be not wafers not vnleauened bread By this bread was and is signified Christ First his person God and man performing all things for our saluation Secondly his offices of King Prophet Priest Thirdly his deserts in his liuing and dying doing and suffering for our iustification sanctification redemption and whatsoeuer else for our euerlasting happines It pleased Christ to vse bread to signifie this 1 That because that bread is a chiefe maintainer of naturall strength euen alone so we should know Christ is for our heauenly life that if we haue nothing but him we may make good shift 2. That as bread is vsuall and daily so should Christ be vnto vs. 3. That as bread is parable and at hand so wee should know God is as ready alwayes and offereth himselfe to them who seeke him 4. To put vs in minde that as his naturall body is one so we his misticall should be 1. Cor. 10. This bread Christ tooke according as the ceremonie at the Passeouer was This taking of the bread was into the hands and in the first institution it was taken by Christ as the good-man of the house vsed at the Passeouer shewing the duty of all Ministers to succeede This taking must be considered as of the bread thing signified Of the bread shewing first the seperation of it from a common vse now it is foode for the soule so is Christ set apart from common men Iohn 17. Christ doth it first to shew that himselfe willingly giueth himselfe for his Church which serueth to strengthen our faith and perswasion in his loue to vs. The Minister doth it as to represent God the fathers action giuing his sonne likewise to that end So as that the whole Trinity sealeth these things vnto vs. A second action followeth giuing thanks Matthew and Mark haue blessing all is one This was also according to the ceremonie in the Passeouer in the name of the assembly Giuing thanks blessing may haue two meanings first as to God so are they all one secondly ouer the creature of bread is all one So that heere 1 Is shewed that the outward creature is reuerently to be vsed with calling vpon the name of God in crauing assistance to vse this holy ordinance as we should 2 That we should praise God as for all fauours in generall so for our redemption by Christ and assuring vs thereof by this Sacrament He brake according to the ceremonie at the Passeouer 1 To deuide it 2. To represent Christes sufferings 1 Whole bread is not to be deliuered 2 Bread must be broken to be deuided among sundry not as with the Papists who breake but doe not distribute alwayes 3 We must neuer be present at this ceremonie but call to minde Christes torments for vs. 4 If Christ were tormented for vs we must be greeued for our selues for this serued the sowre hearbs at the Passeouer in these was Iudas sop dipped Matthew hath that Christ gaue to his Disciples and did not offer to God Indeede some writers call this a sacrifice not properly 1 but a memorie of Christes sacrifice 2 wherin wee sacrifice our selues to God 3 Giue almes to the poore which is a kind of sacrifice And said that is aloud and plainly that all might vnderstand All comming to this Sacrament must haue knowledge of the word and this sacrament The Minister must not mumble as among the Papists In the speeches of Christ following in 4 braunches wee may mark a commaundement a promise a duty of the receauer Take not onely into your mouthes but into your hands representing the soule and faith Yee euery of yee euen at this instant A meruailous strength to faith This we are commaunded to doe I promise that vnto you which I commaund and you doe The Minister in Gods place putteth vs in minde of particuler faith The receauer professeth faith and that particuler euen now quickned at this sacrament Eate that is deuide by chewing and preparing to concoction 1 We must not reserue the bread 2 Wee must haue some strength of faith as it were to chew the â—â—d 3 We must be able to distinguish things in Christ 4 Christ must be mistically
so much that whereas Suetonius obserueth that Augustus refused the name of Lord Orosius noteth that it was at the time when Christ was borne that all Lordshippe might be ascribed vnto him As euery way so also for that hee ruleth in the conscience Obiect The Father and holy Ghost is Lord. Aun True but the Sonne is called for that all Lordship is committed to him to execute and that he only doth it in the humaine nature As Christ is onely Lord so is he Lord of Lords 1 Tim 6 15 Reuel 17 14 He is said to be our Lord our who professe this Creed True it is that he is Lord of al but specially of the church For 1 Being Lord of all he is also of his Church Psal 2. 2 He created vs all of nothing 3 Hee hath deliuered vs all from the hands of our enemies 4 He hath payed the price for vs 1 Cor 6 20 The thinges which heerein by direction of the scriptures we professe are 1 That we haue the holy Ghost 1 Cor 12 3. 2 Christ is Iehouah 3 I must alwayes speake and think honourably of him 4 That he being our onely Lord Peter is not Mary is not our Lady 5 That Christ onely commaundeth the conscience 2 Cor 1 24 Iam 4 12 6 I am not mine owne nor any thing which I haue 7 I must doe all things for the credit profit honour of my maister and that cheerefully and from the heart 8 In that Christ is our Lord if I thinke of fauours they are for me and mine if of duties I and mine must performe them 9 We must carrie the same minde one to other as fellow seruants and of the same cloath 10 I must not condemne my brother in indifferent things he is an other mans seruant Rom 14 4. 11 Lords ouer others must remember that there is a Lord ouer them and therefore they must not tyrannize ouer their inferiours Eph 6 9. 12 Neither should wee feare any Lords whatsoeuer aboue this Lord. Thus farre of the titles It may be demaunded whether there be nothing but these besides the estates to be known of Christ Aun Yes but these are the most necessary and easie Now follow the estates beginning at conception and so forward till I beleeue in the holy Ghost And heerein we may consider 1 the occasion 2 the distinction of the estates The occasion whereby they beginne to be and that is conception birth For conception is the article Conceiued by the holy Ghost The grounds whereof are Luk 1 35 Math 1 20 Math 1 18 Rom 1 3 4. Obiect It may be obiected this article is not word for word in the scriptures Aun It is in sence manifestly enough that is sufficient The meaning of this article shall appeare 1 By expounding Luk 1 35 Where the Angell deliuereth this doctrine and that by two speeches The first The holy Ghost shall come vpon thee Where is mention of the worker and worke Worker the holy Ghost that is the third person in Trinitie whereof more heereafter The worke is comming vpon the virgin whereby are signified first that this came from heauen and was wrought by God extraordinarily Secondly that it was in a moment wonderfully wherevpon S. Augustine saith O coniunction without filth where speech is the husband eare is the wife Hee meaneth that as soone as the virgin had heard the Angels message and assented to it that she was conceaued The second The power of the most high shall ouer-shadow The power of the most high is the holy Ghost as before Ouer-shadowing implieth that this is a misterie and can not cleerely be seene into so that the virgin her being as it were in a cloud cannot tell how it is wrought So as that we must not seeke curiously 2 By opening the words of the Creede which shewe what is done conceiued and by whom of or by the holie Ghost For vnderstanding that hee is said to be conceiued wee must know 1 who is conceiued 2 what it is to be conceiued 3 wherefore it was necessary this conception should be The party conceiued is Iesus Christ his onely Sonne our Lord. 1 So that it appeareth that hee that was conceiued is God that he might ad merit to the sufferings Act 20 28. Hence is he called Emanuel 2 That he was the Sonne of God 3 1 Because it was meetes as by the word all things were made so to be renued 2 the naturall sonne of God might make adopted 3 the beloued might bring into loue 4 the image of God might renue to Gods image 5 In the word life is said Ioh 1 4 to be 6 God the Father might set out his wonderfull loue to man in giuing his sonne Obiect The second person hath the whole diuine essence therefore the whole diuine essence was incarnate Aun Hee was incarnate according to person not essence Now followeth what it is to be conceiued Conceiued is of conception Conception is a worke in the mother whereby the young shee is with beginneth to be This if wee speake properly is for the first beginning but heere it signifieth besides fashioning and forming So is it Math 1 20. For the holy Ghost did frame him in the wombe as well as worke his conception Conceiued then he is saide to be when hee began to be man In this conception we may consider the parties properties The first part is fashioning and framing the humane nature This hath body soule The holy Ghost made the body of Christ of the sanctified substance of the virgine whereby it was free from sinne This body 1 was true 2 Had infirmities which came not of sinne The soule was made of nothing in the wombe of the virgin and person of the word The second part is assumption vvhereby the Sonne vouchsafed to take to him the manhood and not angely The third is personall vnion Vnion is whereby diuers things are gathered into one Personall when but one person or being is made For better vnderstanding know that vnion is 1 of persons in nature as the Trinitie in the diuine Essence 2 of natures in one person as in Christ 3 of persons and natures in will and affection as diuers men The middlemost is heere meant Whereby the vvord taketh the humaine nature into vnity of person From this vnion ariseth a kinde of speech which they call communication of properties when that which belongeth to one nature is said of the other or of the whole person The properties of this conception are in this and no other First at the same instant was ioyned to the vvord a reasonable soule and organicall body The soule in other conceptions commeth after the conception It is most probable that Christes body at the first in the body was organicall and not Embrye though it might in time increase 1 For the Word was being to mans flesh Mans flesh is not where there is not a reasonable soule a reasonable is not where there is not a formed body 2 He was
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
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
6 20. Heauen is taken as before in the article Maker of heauen and earth Heere it signifieth the third or happy heauen otherwise by Paule called Paradise The scripture by this article teacheth vs 1 To ouerturne vbiquitie transubstantiation consubstantiation 2 To be perswaded that God will neuer leaue his Church vnfurnished of necessary gifts 3 That all enemies are ouercommen Ob They rage yet An For exercise not to ouercome the godly 4 To be perswaded that beeing once redeemed we shal alwaies so continue 5 If we want comfort to stay our selues vpon Christ ascending to send the Comforter 6 That we must be perswaded we shall one day in bodies be in heauen Iohn 14 2. Gods childrens soules after death were in heauen Christes body except Elias c was the first Ob It seemed that before Christ ascended heauen was not opened to the children of God Heb 9 8. An The doctrine before was not so cleerely opened as afterward not otherwise The third degree is and sitteth at the right hand of God the father Almighty For which are scriptures 1 Prophecying it Psalm 110 which Christ sheweth to be meant of the Christ Math 22 44. And Christ verifieth of and applieth to himselfe Math 26 64. The which likewise Peter doth Acts 2 34 for his sermon is of Christ And Heb 1 13. 2 Telling the actuall fulfilling of it Mark 16 19. Insomuch as Stephen saw him there Acts 7 56 and to the Heb 1 3 it is set downe as a thing noted peculiarly in Christ and belonging to him euen aboue Angels Insomuch likewise as by this the excellent greatnesse of the power of God is declared Ephe 1 20 Acts 2 33. Great comfort commeth to Gods Church and children heereby Rom 8 34. As likewise great vse for instruction 1. To teach vs the abolishing of the Iewish seruice Heb 8 1. 2 Continuance in the fauour of God for Gods people Heb 10 12. 3 An helpe to mortifie sin Heb 12 2. 4 As also to helpe forward quickening to all duties of godlinesse 5 Besides the excellencie of Christ aboue all creatures Pet 1 3 22. The meaning will best appeare by the wordes seuerally ioyntly The words seuerally note thing sitting place at the right hand c. Sitting to speake properly carying a dignitie with it aboue standing signifieth a knowne position of the body Yet heere I take it is not properly and strictly so to be vnderstood For Rom 8 34 he is said to be at the right hand so 1 Pet 3 22. And Stephen saw him standing Acts 7 55 56. So as I take it sitting is put for beeing present there abiding Now this is not alone for first it is with continuaunce Acts 3 22 Heb 10 12 so as well is it in the article sitting not that he is tyed or violently held there but that he pleaseth there in manhood to continue Ob Hee appeared to Saule by the way or in the way Acts 9 5. An It doth not hinder but that hee was in heauen still for Stephen saw him there Acts 7 55. Secondly with dooing somewhat For he is not in heauen idle but 1 maketh intercession Rom 8 34 Heb 10 12. Intercession is making intreatie in his Churches behalfe not by prostrating his body but 1 For that he appeareth in heauen with mans nature his owne deserts for the Church Heb 9 24. 2 The blood of his sprinkling abiding for euer efficacious Heb 12 24. 3 For that Christ willeth that his satisfaction should be imputed to all whom the Father hath giuen vnto him 4 And Christ causeth that his apply Christes merits to themselues Now Christ so maketh intercession as alone Ob The Spirit is said to make requests Rom 8 26. An Intercession noted in Christ is by satisfaction in humane nature So doth not the Spirit that onely stirreth vs vp to pray vnto God And that is Paules meaning Rom 8 26. Que. Maketh Christ intercession in one or both natures An. In his whole person Ob Then Christ beeing God should make intercession to God that is to himselfe Aun Christ maketh intercession to the person of God the Father not the essence in the Father the other persons are pleased 2 He gathereth and gouerneth the Church ruling by his Spirit his children keeping downe by his power the enemies The place is at the right hand of God the Father almightie What GOD the Father almighty meaneth and teacheth looke before Right hand is vsed in comparison Right and left hand are taken from bodily things so as a spirit hath not properly right hand or left Right hand arme eyes are said to be in GOD but not properly Vnderstand not right hand in God properly saith S. Basil least thou thinke there be in him a left also Skaion Such parts are said to be in God when thereby is noted to be in God the dooing of the things whereto those parts in men serue as arme for strength eye for knowledge Right hand among men is vsed diuersly Cyrus set those whom he loued best at his left hand next his heart Among the Numidians the middle place was honourable In Scripture and with vs the right and being at it noteth honour as of Salomon toward Bathsheba 1. King 2 19. The sonnes of Zebede so desired so is it Psal 45 9. So as this in Christ doth signifie partaking manifested glory looke Act 7 55. For as a Prince vnder the chaire of estate placing one at his right hand noteth the great glory wherein he would haue the partie appeare so is it heere Indeede the Godhead was alwayes glorious but it hid it selfe for a while heere then is the bewraying of it This must then be remembred to be after his ascension and not to the destroying of the humane nature Now God the Father almightie is named I take it to note the kind of glory as not worldly but heauenly as is of him who is Father and almightie and not to be looked for outwardly as of or in bodily things of this lower world The words ioyntly may easily be vnderstood as meaning that he who before was so base as to descend into hell is now in the greatest glory in heauen Que. According to which nature sitteth Christ at Gods right hand Aun According to both therefore is it said of Christ the person For although the Godhead were alwayes in infinite glory yet did it for a time after the incarnation as it were hide it selfe but not for euer but after the rising againe from dead did make it selfe knowne to be in glory euen in the humane nature According to the diuine nature he sitteth at Gods right hand as manifesting the humaine and lightening the humaine nature as it were with beames of the Godhead According to the humaine in as much as the humaine nature by habituall gifts as wisedome power maiestie is aboue all creatures so as Christ euen in the humaine nature is Lord of all creatures and is therein to
Christ we can come into the presence of God pray vnto him 2 Patient and reioycing minde euen in the crosse vpon perswasion of the loue of God Rom. 5 3. 3 Vpon perswasion of Gods fauour to shew fauour to others 3 Him must we seeke to obay Psal 24 4 5 6. Without which all seeking is loosing 4 As to our store-house of all good things when we want any hauing alwayes recourse vnto him Deu. 4 29. Psa 27 8. 5 And lastly so must we seeke him as to enioy him and cleaue continually vnto him All and euery of these respects in Iehoua must we haue else shall not we seeke as we should So as that all idle questions are heere to be remoued and worldly searching God knowne pacified obeyed must be which we are to finde out Thus much for the thing to be sought now followeth the endeuour Seeking with the whole hart Wherein is 1 the action 2 The adiunct The action is seeking Seeking when it is true is alwayes with desire Desire alwayes sheweth some absence either of the thing or some circumstance or quantity or quality Of euery or all of these the liuelier the feeling is the greater is the desire Desire is alwayes encreased by opinion of necessity excellencie Both which in God cannot but be most infinite so as the desire should be great It alwayes hath 1 Often and earnest practise of praying 2 Diligence in the vse of ordinarie meanes where much christian and godly wisedome is necessary to be able to know what meanes should serue and to what purposes 3 Paynes and constancie such as is in seeking gold and precious stones 4 Loue of the thing gotten or found 5 Care to keepe it 6 Loathnes to leese it Thus much of the action the adiunct or property followeth With the whole hart Hart is heere put not for the fleshy part in the body but by a metonimicall synecdochÄ™ for the soule so after for the whole man body and soule and is onely named for that 1 this first should be set about seeking 2 and truly set will neuer giue ouer till it finde 3 and will easily draw the whole man after The Prophet therefore meaneth iudgement of the soule affections of the will and afterward endeuours of life Now these doe shewe that 1 first the iudgement and affections should be set on God else nothing will follow 2 That this is truly as from the hart 3 is earnest 4 and with some feeling This hart must be whole which is taken two wayes straightly largely Straightly for sincerity against hypocrisie I thinke not so much meant heere as before in vprightnes Largely in regard of more duties then one euen of the whole lawe of God And that after two sorts 1 Legally 2 Euangelically The legall acception of whole hart is when it is taken according to the sence and intent of the whole morrall law of God and then it signifieth the perfection of all duties in manner and forme both for the number and measure of them Which neuer any man performed but Adam before the fall and Christ since neyther indeede can any man So that it is not to be vnderstoode heere for the Prophet speaketh of possibility and practise else could no such parties be blessed The euangelicall acception is when it is so taken as that by the doctrine of the Gospell and spirit of Christ a party is so renued as that he can performe it acceptably to God Which is when 1 Christes full performance is imputed to the party 2 The parties hart is renued to 1 desire 2 purpose 3 endeuour thus to doe 4 with continuance and encrease In which sence heere are we to vnderstand it So as none with these is to be discouraged if he can rise after many foiles This may a man somewhat perceaued in himselfe If 1 First in time and order generally for a mans whole life and particularly for euery day he seeke God as wee haue shewed before and that most earnestly 2 He seeke God for himselfe and other things for God neuer caring for any things more then they helpe to God or are with or assure Gods fauour vnto vs. 3 Hee had rather leese all yea his owne life then the fauour of God This he may be little and little see in losse of fauour pleasure honour profit reputation c. 4 From the aboundance of the hart the mouth speaketh the feet goe the eyes looke the eares heare principally respecting God his will and fauour in euery thing Thus much for the fourth duty the fift and sixt follow in the third verse Surely they doe none iniquity Verse 3 they walke in his wayes Wherein wee may sunder the duties certainty in the word surely The duties are fift not doing iniquitie sixt walking in his wayes not no prayse is it Therefore if Dauid had forborne when he might haue sent his Minions for Bathsheba and had her in his secret chamber he had done well Cain is not to be commended for with-holding his hands from Abel in presence of his Father when that after he slew him in the field The Patriarches if they had not sold Ioseph when they had him in their hands and Ziba not accused Mephibosheth when he could not speak in his own defence had wel done 3 Others a man may commit though none know the forbearing of these is not doing iniquitie Therefore did Gehezai Cain Achan Dauid Ananias and Saphira commit iniquity though it was in secret No though it were possible to commit iniquity and God not know yet for the filthines of it must it be auoyded Now follow some other kinds of iniquity against men God and his law Both these because all agree they should be shunned we shall not neede to speake of 1 Some iniquity there is which in more sort speciall may counted ones owne whereto his naturall disposition enclineth custome carrieth kind of life draweth so haue ages steps callings sundry iniquities which they are more in danger of then others these must be forborne Psal 18 24. small praise is it for old men not to offend in young mens sinnes c. they must forbeare their owne But sure it is a very hard thing heere not to be deceaued Nature flattereth it selfe and blindeth custome hardeneth Somewhat may we finde out our selues 1 If we search and alwayes suspect our selues 2 If we are carefull to haue faithfull aduertisers of vs and will beleeue them Sooner shall another espie our faults then our selues 3 Neglect not to marke euen the speeches of enemies for though they commonly neuer say all truth yet they wil haue some occasion or beginning from our selues which is good to marke 4 Where a man most liketh take heede he be not there most deceaued 2 Againe others there are which may be tearmed the sinnes of the time and place of the fashion of the Country or world Rom. 12 2 Ephe. 2 2. For this cause are Lot Noah Enoch and infinite others for that they
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
that the hart by nature is turned from God 2 It is very hard to recall it fixe it 3 And being once set will easily draw the whole man Passages from this fountaine head are 1 Kinds of life 2 Duties of life Kinds of life are particular callings Euery one must be warrantable by the word of God Duties of life are the practises and works of ones calling generall or speciall Of which sort are 1 Thoughts A motion without consent 2 Affections motions with some kinde of feeling as ioy hope feare loue hatred c. 3 Actions wherein besides some inward conceite somewhat is performed and these are of sundry sorts 1 Naturall such as are for the necessity of life as eating drinking sleeping c. 2 Domesticall such as are belonging to the family as of husband wife father children maister seruant 3 Politicall any way belonging to publique gouerning as Prince Magistrate Subiect c. 4 Religious which any way belong to the worship of God 5 Ludicrous which are of recreation and disport In euery of these euery step as it were is carefully to be ordered neyther is it sufficient to haue a generall good meaning to please God vnlesse we endeuour in euery particular so to doe Salomon commaundeth vs to looke to our feete Eccle. 4 17 Paul chargeth we should walke circumspectly looke Psal 119 105 Psal 139 2 3. Hereby it appeareth 1 that they doe not their duty who onely carry a generall purpose to doe well vnlesse they endeuour the same in particuler 2 That none can be too carefull of his walking and leading his life so as it is a false charge to count any too precise 3 And that if euery particular should be looked vnto a man had neede of great knowledge and wisedome out of the scriptures Thus much of the practise of walking now followeth the forme or rule whereto this walking is to be framed in the law of Iehouah which so is to be vnderstoode as that it must be alone so Psalme 1 2. and Psal 119 97 for indeede there is none who can prescribe a sufficient rule but onely God whose wisedome and iustice is aboue all creatures Heere therfore is thrust out 1 nature which the Stoicks say if we follow as a guide we shall neuer doe amisse Nature is corrupt The best life in this kinde is but ciuill which indeede nowe a dayes in the world doth carry the greatest shew where onely appearance preuaileth It is a most dangerous course not for that it is not necessary but for that most commonly it abandoneth all power of true godlines 2 And seeketh only the report for honesty among men It differeth from true Christian life because that ciuill life hangeth vpon the reputation of men which if it obtaine it is content Christian life is ordered by faith that is knowledge of the word and application of Christ 2 Ciuill life respecteth men most Christian life endeuoureth to please God 3 Ciuill life is not very carefull of religious duties Christian life is in publique and priuate the other not much 4 Ciuil life maketh no great conscience of smaller sinnes as in swearing lesse oathes idlenes gaming Christian life doth 5 Ciuill life neuer taketh any care to resist the sinnes of the time Christian doth 2 Heere is remoued euery mans owne particular course which he setteth to himselfe and pleaseth himselfe in Iere. 44 17. 3 Other folkes example is not a sufficient rule The sufficient rule is the law of Iehoua for the kinde it is a law for the Author it is of Iehoua The law is heere the word of God and is taken particularly for the 10 Commaundements or fiue bookes of Moses Generally for the whole Bible It is taken generally in this place as else where 1 Psal 2. Psal 19 7 heere-vpon sinne is counted transgression of the law that is breach of the word of God written Now this name of law is to be vnderstood as of the whole body of the scriptures so of euery particular branch thereof in so much as euen particular examples many times haue the force of generall doctrine Marke then that 1 The Papists erre who teach that some parts of the word of God are but counfailes which a man may follow if hee will and that all are not lawes whereto one is bound 2 That as subiects are bound to take knowledge of the lawes of the Land so are they of the word of God 3 And seeing that men will looke to the lawes of the Land why should they not much more to this 4 So reade heare and thinke of the word of God as of the law of thy life 5 That as euery law broken hath some penalty or other so hath the law of God Now followeth the Author Iehoua Father Sonne and holy Ghost know one well know all well know not all know none Where-vpon it followeth that the Iewes or Turks lawes which they boast of neither of thē acknowledging Christ and the holy Ghost is not to be counted the law of God For the word of God wrongly vnderstood is not the word of God Nor surely the Papists doctrine misvnderstanding many fundamentall grounds touching Christ so as that none that is not orthodoxicall cannot properly be said to haue this This law is said to be Iehoua c. because 1 He maketh it 2 He can best iudge of the breaking or keeping of it 3 He onely can dispence against it Wee gather then 1 that no exception can be taken against this law for wisedome iustice equity 2 That being Gods it must be spiritually vnderstood 3 That wee remember God taketh knowledge of euery step that is awry 4 That we must approue all our obedience to him and doe all for his sake 5 And that it being said that they walke in his law the meaning is that alwayes and in euery place they so doe Now with this second duty should be repeated the word blessed as indeede with euery other of the foure which follow but it may suffice to haue opened it once for all Thus much of the two duties in the first verse The second verse followeth Verse 2 wherein are two duties the commendation as before The two duties are 1 Keeping his that is Iehouahs testimonies 2 Seeking him that is Iehouah with their whole hart In the former of these two which is the third generall dutie are 1 obiect or thing where about the endeauour is His testimonies 2 Act the endeuour or practise about this thing Keeping Testimonie for matter and meaning is the same with law in the verse going before to wit the written word of God so is it likewise taken Psal 197 and else where Now yet for the vse of this name testimonies heere for better vnderstanding of it it seemeth that testimonie or witnes is a word which cannot well be vnderstoode without reference or respect to some other Where-vpon as the things are diuers which may be respected so may the particular sence of this