desire then containeth a request to haue particuler iudgements or punishments kept from the Prophet For to the fault of sinne belong diuers rods scourges which the Prophet heere feareth Now this desire hath two parts The first Cast me not away from thy presence the other take not thy holy spirit from me In both the which the Prophet Dauid seemeth to haue respect to Gods dealing with Saul whom he cast off from being King as to haue the kingdom to continue in his line and from whom likewise he tooke his good spirit The presence or face of God in Scripture signifieth sundry things which were too long to recite heere it containeth three things 1. Fauour of God 2. The place of the worship of God whence the face and fauour of God may be perceaued So Gen. 4.10.14 Ion. 1.3 1. Sam. 26.19 3 Seruice before or in the presence of God Which in Dauid was his seruice in gouerning the kingdome So Math. 18.10 Iob 1.6 Esth 1.14 These the Prophet desireth not to leese Cast me not take not these away from me in an anger otherwise I shall endeuour to beare the losse patiently First now let vs learne by Dauid calling to minde Gods dealing toward Saul to profit and be the wiser for Gods punishments in others 2 Let vs a little enquire whether this fauour the Prophet feareth to leese be for and to saluation or in thinges onely belonging to this life For the clearing wherof some sentences must first be set downe 1 Dauid had the fauour of God to saluation 2 Dauid could neuer fully and for euer loose it 3 Dauid might haue the feeling of it so impaired as that he might feare that he should loose it 4 Neuerthelesse this fauour is not heere meant but that fauour whereby God first gaue Dauid the kingdome aduauncing him to the honour of being Gods Lieuetenant to gouerne his people in hauing God for his defence and grace as Saul had for a time Which fauour among outward things is the greatest in the world This Dauid desireth may not be taken from him not so much for the kingdome sake as 1. That God might not bewray to others that he was displeased with Dauid 2 That Dauid might not by occasion heereof cause the aduersaries to blaspheme 3 That yet Dauid might haue his high place frō whence he might make open confession and acknowledging of his fault to all his kingdome Thus much for that question 1 Now all that are aboue others if they meane to keepe their wealth honours in the fauour of God they must take heede of sinne 2 Since that kingdomes are taken from Princes and so meruailous changings and troubles come wee had neede pray for Kings that they sinne not and if they sinne that they may repent 3 That euen for sinnes God taketh away outward fauours 4 That in outward callings men should remember to labour in them as seruing before the face of God 5 That in the lesser matters as any outward thing it greeueth the seruant of GOD to see any displeasure of God Hitherto the first part the second followeth Take not thy holy spirit from me Spirit dooth heere signifie the gift of the Spirit as else where in Scriptures I doe not thinke that the Prophets meaning is to speake of the spirit which is called of sanctification which howsoeuer a man may feare to leese can neuer yet fully be lost but of the good spirit of the holy God which spirit is said to haue departed from Saul 1 Sam. 16.14 Saul had not the sanctifying spirit of God vnlesse onely in restraining him Indeede he is said to be an other man that is furnished with other gifts then he had before whereby he was enabled to gouerne the kingdome as in the booke of Iudges the spirit of the Lord is said to come vpon the Iudges that is the worke of the spirit in sundry gifts and abilities of the spirit for gouernment in warre and peace As Saule therefore lost such gifts so Dauid prayeth he may not to wit loue of his Countrey and people prudence courage making good lawes felicity or good successe He teacheth vs then 1. That sinne deserueth not onely the impairing of sauing graces but the losse euen of gifts meete for a mans particuler vocation So God threatneth Mal. 2.2 to curse their blessings and saith Ezech. 20 26. That he polluted them in their gifts so Nabuchadnezzar is said to be turned into a beast Dan. 4. That is to loose the vse of reason after the same manner Nabal became a sot or a stone 1 Sam. 25.37 2 That euen the gifts of a mans calling are from the Spirit of God so as not the meanest calling or gift belonging thereto is to be despised 3 That euery one is to endeuour to haue to preserue and increase the gifts of his calling 4 Now as all gifts are good so those which are for the ordering of family cittie or kingdome are most excellent 5 Mention of the holy Spirit is made to teach vs that all duties are to be done holily They are done holily when 1 First the kinde of life is warrantable by the word of God that is when it any way setteth out the glory of God or procureth good to others 2 The party performing any dutie is in Christ repenteth for sinnes 3 He doth the duties for conscience to God as in the presence of God 4 In the vndertaking of duties he calleth vpon God Hetherto the fift petition the sixt followeth verse 12. Restore me to the ioy of thy saluation c. Verse 12 Wherein hee desireth to haue the gifts of the Spirit giuen him againe which he had lost by reason of his sinne For sinne doth mightilie daunt and dull the graces of the spirit Of this petition there are two parts one to haue the ioy of Gods saluation the other to be established with Gods free Spirit Restore dooth properly signifie to returne that which is not a mans owne to the proper owner But so can it not be taken heere For all things are properly Gods nothing our owne Heere therefore Dauid desireth to haue those things giuen him againe which he had before and hath now lost Ioy doth signifie cheerefulnes of hart Looke verse 8. with it alwayes seeking vppon conceit of want hoping to haue in seeking resting in hauing Saluation doth not here signifie the estate of blessed life but outward safetie when as the prophet can wanting any thing come cheerefully to God seeke to him be perswaded of his helpe and finde it So is it Exod 14 13. Psalm 3 3. and that we so may vnderstand it heere may appeare because 1 That euerlasting saluation can neuer be lost 2 God for sins taketh away outward safety deliuerāce 3 God dooth threaten some such thing to Dauid by Nathan 2 Sam 12 10 11. Now this outward saluation or safetie spoken of hath with it 1 Gods promise to helpe 2 and certaine performance thereof Note
often repeating 2 particuler reckoning vp 3 cleere setting downe All which we ought towards God to performe Verse 16 Thus much for the passage to the praise now followeth the setting downe of the praise or thanksgiuing And that after two sorts first by way of deniall then by affirming Both the deniall and affirming haue the thing reason That which is the deniall is in these words Thou desirest no sacrisice though I would giue it thou delightest not in burnt offerings This part denieth the vnsufficient thing to praise God by sacrifice burnt offering The reason for that God is not delighted with sacrifice neither wisheth burnt offerings I thinke the verse might better bee distinguished thus Thou art not delighted with sacrifice Thou desirest no burnt offering though I would giue it For the speech increaseth greater is burnt offering then sacrifice But first know the meaning of the words Sacrifice properly so called is a part of the Iewish vvorship of God where somewhat was offered to God It was of two sorts 1 Propitiatorie to procure fauour with GOD. 2 Gratulatory to witnesse thanksgiuing to God The second is meant in this place and that was sometimes burnt offring which all was burnt and offered vp to God Sometimes called sacrifice when some beast was killed but part was reserued for the offerer part for the priest part offered to God That which in English is translated desirest were better art not delighted with spoken after the manner of men that is doost neither commaund that I should offer it nor doost so approue of it when I offer it That which is translated delightest not in were better wilt not that is doost not care for We are wisely for all this to vnderstand this deniall for it may seeme strange that God should not like of that which himselfe commaunded as sacrifice burnt offerings c. First therefore God liketh not these sacrifices onely and for the deede done as sundry performed them 2 He liketh them not so much as he doth the other of a broken hart For so denialls are by way of cōparison Looke Hosea 6 6 Ioel 2 13. 1 Pet 1 12. Thirdly God liketh them not as the Iewes many times performed them Looke Esay 1 the 66. chapters Que. Did the Iewes rest onely in outward things had not those of the life to come Aun No. The elect Iewes enioy euerlasting life as well as any of vs shall Que. What difference is betweene the Iewes and the Christians this way Aun In the maine matters of saluation nothing the same God the same Christ the same Spirit the same word the same faith hope and charitie c. In outward things somwhat they had more sacraments then the Christians the outward matter of them was diuers the continuance was not for euer as the Christians are things were not so cleere among them as among the Christians Que. Why did God ordaine that which afterward hee did abolish Aun The fulnes of time was not yet come and GOD would breake the proude hart of the Iewes by these so many duties 1 By this wee may perceiue that a man may doe duties which God hath commaunded and yet not please God 2 That nothing will please God from vs onely for the deede done without inward motion of the mind with faith in Christ with desire to please God by endeuouring according to Gods commaundements 3 Sometimes it so may fall out that a man may omit some outward dutie without any great fault 4 When there is some cause that some-what of the worship of God should not be performed neuer omit the spirituall 5 If in Dauids time sacrifices were not alwaies needfull what shall we now thinke after Christ of the abhominable sacrifice of the masse Hetherto the part denying now followeth the affirming part Verse 17 shewing what are the most acceptable sacrifices to God Now this part hath in it the reckoning vp of these sacrifices and the commendation of them The reckoning of them setteth downe two a broken spirit a broken and contrite hart The cōmendation sheweth that 1 they are sacrifices that is in steed of all 2 of God 3 such as God despiseth not The spirit and hart signifie as before in the 10. verse Broken and contrite speeches taken from things beaten into diuers peeces Contrite beaten as it were to dust or pouder broken is opposite to solid and hard which yeeldeth with much a doe of which sort is euery mans hart by nature hence are those speeches a brasen fore-head an yron sinew c. The better to know what this contrite hart is let vs first set downe what it is 2 how it is gotten 3 how it is tryed A contrite hart is voyde of any conceit of the own worth thinketh it selfe worthy of any punishment and esteemeth all it owne things most base followeth the word of GOD into all formes is comforted at the least signe of Gods fauour cast downe at the least signe of his displeasure easily vpon iust occasion is moued with affections of loue feare ioy hope c is alwaies full of pitty to others maketh conscience of small things It is gotten onely by the worke of the holy Ghost Eze. 11 19. Iohn 3 6. The Spirit worketh without meanes in infants as in Iohn Baptist By meanes of the word 1 preparatorily by the Law 2 effectingly by the Gospell The law prepareth the Gospell finisheth and worketh grace as Nilus maketh Egipt fruitfull heereupon it is called the ministerie of the Spirit 2 Cor 2 8. A helping cause to these are 1 priuitie to a mans ovvne sinnes infirmities slippes these keepe the hart the softer 2 The crosse sanctified as in Dauid Ezechias Now heere is breaking and contrition in two degrees to teach vs how we are to proceed Not to rest in a little breaking but to goe on to grinding It is tried for that 1 it chiefely medleth with it selfe straitly hath leysure to looke to others for it findeth it selfe so broken that all paines is too little to make it vp as in the publican the woman Luke 7. 2 It trembleth at the word of God Esay 66 2 not onely at his workes so did Elie Dauid Iosiah Ezechiah feare at the word 3 Is patient vnder affliction 4 Looketh not to outward things more then needs must 5 Can abide no delay 6 Cheereth vp it selfe onely in Christ 7 Is not hastie to vse inordinate meanes but hangeth vppon GOD. The commendation remaineth First that these are sacrifices that is one broken hart is as good nay better then all the sacrifices in the world 2 They are of God that is most excellent as the hill of God trees of God note an excellencie They are the more excellent for that they are 1 of the greatest price 2 most hard to be performed 3 most rare 3 God despiseth them not It is a kinde of speech where more thē is spoken is vnderstood thou despisest not 1. thou makest great account of Esay 57 15. 1 So
sinned not Others are occasioned from the roote of sin in our selues these though the least are sinne These are chiefelie heere meant The things house wife man seruaunt maide seruant c. signifie all other things whatsoeuer of our neighbors these are named as most vsuall and necessarie Paul fetteth it out generally Rom 7 7 whom wee may most safely follow to finde out the meaning of this place which is to condemne the imagination of the thoughts of mans hart Gene 6 5 8 21 which indeed are so by nature in all men women Neither is that speech more then plainly true Gene 6 5 as may appeare for that the like is repeated after the flood Gene 8 21. and is also repeated by Paule Rom 7 7. And though Noah be called iust it was not for that he was so of himselfe but by Gods speciall grace in forgiuing his sin This imagination is the first corrupt naturall motion of the vnderstanding and the will It is in vs before and after Baptisme and is likewise sin before Baptisme it is called originall after Baptisme some Diuines call it concupiscence This certainly after Baptisme is as the Romanists doe not denie 1 This is sinne which most specially is noted in this commaundement Paule calleth this sin Rom 7 8 9 so as one would maruaile why the Counsell of Trent should saie that it hath not the proper nature of sin as it doth 2 Besides it lusteth against the Spirit 3 It is breach of the law for by it one cannot loue God with all his hart c. But it is saide out of Iames 1 15 that lust when it hath conceiued bringeth forth sin and sinne when it is finished bringeth foorth death as if concupiscence did not bring death and so were no sin Aunsw That Iames meaneth actuall sinne by the word sin Concupiscence indeede is not actuall sin yet is it sin for it is originall Besides Iames sheweth verse 14 that when a man is tempted hee is drawne away by his owne concupiscence That drawing away is from Gods law and is a sin so as concupiscence is a sin Wherefore Iames especially willeth to take heed of cōcupiscence because it draweth away and bringeth out actuall sin Now this cursed mother concupiscence with her brood is forbidden These are 1 Thoughts of things which should not be So as thought is not free by Gods lawe thought it may seeme to be by mans law Thoughts ought to be ordered well else they will rise from any thing Bernard compareth things to a Mill which presently as meale grind forth thoughts 2 Dreames arising from concupiscence 3 Sinnes of ignorance 4 Vaine wishes without deliberation Infinite such like Hetherto the wordes and meaning of the tenne Commaundements and morall law FINIS AN EXPOSITION vpon the Lords Supper 1. Corinth 11.23 and so forth AS the whole Epistle so is this chapter correctiue that is to redresse disorders crept into the Church of Corinth Whereof two are mentioned heere the one touching theyr habit and attire in prophecying and praying the other about the Lords supper the which is set downe from the 17. verse to the end of the chapter Wherin are two things shewed one what the fault of the Corinthians was from the 17. verse to the 23. the other what the truth is touching the supper of Christ from the 23. verse to the end of the chapter This which sheweth the truth to be had and held setteth downe the first appointing and ordayning heereof to the 28 verse then the right vsing and communicating thereof The first appointing is taught by the Author and ordainer of this dutie by the time and the partes and the vse or end The Author is the Lord that is Christ yea the Father and the holy Ghost that is the whole Trinitie For none hath power to ordaine any thing to bind all Churches and to continue for euer to assure euerlasting saluation as sacraments doe but onely the Lord. Que. But Paule heere saith that hee deliuered this vnto them Aunswer No further then he receiued from the Lord euen that for matter and manner which hee had from him And if we compare this place with the Euangelists we shall see that Paule word for word hath set it downe as they did Wherefore 1 It is not onely dangerous but not lawfull to adde or take from the sacrament otherwise then at the first was necessary for the same Quest Doth one celebrating the supper in the morning with men and women more then twelue c. agree with Christes first institution Aun Yea but this must be remembred Some things are of the nature and beeing of a sacrament whereto nothing must be put in that meaning or taken from other things are but accessary and besides in regard of time place persons So were sundry things in the Passouer in the Lords first supper which though they be now altered doe not shew that wee breake Christes first appointment Such are the time the place the number of persons the bread vnleauened and others of that kind The time when this was ordained is the night in which Christ was betrayed Not onely to shew the abolishing of the Passeouer but withall to declare the loue of Christ to his Church who immediatly before his bitter suffering had such care of his as also to make all thinke the more of this sacrament as beeing Christ his farewell token as a pledge of his wonderfull kindnesse The parts and whole sacrament follow The which before we can well vnderstand somewhat must be knowne as to make a more easie passage heereunto 1 Of all mankinde some onely are saued that is liue here in the fauour of God and shall fully enioy it afterward 2 Whosoeuer are saued are so by Gods mercifull agreement with them in Christ and for his sake So Ieremie 31 and Ephe. 2 12. 3 Gods agreement is his couenant and compact with his to saue them 4 Those who are in Gods couenant and agreement are at one time or other called that is acquainted heerewith 5 Those who are called haue this agreement and couenant betweene God and them made knowne assured 6 It is made knowne that there is such an one in generall by the preaching of the word 7 It is assured sometime by the Spirit alone sometimes also by outward other meanes 8 By the Spirit when the third person in Trinitie other meanes not being to be had perswadeth a partie that he is in the agreement or couenant of God 9 By other meanes when with the Spirit some outward things are vsed to assure in particuler and more euidently euen to sence 10 These meanes are by learned Writers in the Church called Sacraments This word though it be not in the Scripture thus taken yet is the meaning of it 11 A sacrament is an ordinance of God in the right vse whereof the partaker hath assurance of his being in Gods couenaunt of grace In the due receiuing I say not otherwise 12 Euery
we of the stronger meanes Competent measure is iudged by an vpright heart to please God in the vse of this ordinance So as that no weakenesse or slippes must discourage vs. 2 No crosses 3 No tentations Thus much for the manner how meetly one is to partake now followeth the further enlarging thereof and that from repeating this danger of neglect of examination 29 30 as also from the fruite of due examination verse 31. The danger of neglect is in the punishment general 29. speciall 30. The generall punishment hath the kinde cause The kind is that he eateth Krima â—ayton That is hee so eateth as will occasion krima because the Lords holy ordinance is prophaned as before in eating vnworthily and beeing guilty of the body of Christ Kâ—â—â—a many translate damnation meaning as it seemeth eternall which though euery sinne doth deserue yet God doth not alwaies inflict neither is heere as I take it meant For that the Apostle expoundeth himselfe verse 30.32 And for that sundry thus offending were the children of God who could not be damned I take it therefore to signifie iudgement as 1 Peter 4. that is punishment or correction as is said Correct vs in thy iudgement c. in which case Hezechiah prayeth 2 Chron 30 18 19 20. So the meaning is the parties neglecting shall be subiect to punishment euen vpon the carelesnes or rechlesnesse about this sacrament and iustly this beeing an ordinance of God so full of good for vs. Now that which is true in the receiuing God punished the coÌ„tempt of circumcision is as true in the forbearing and not endeauouring to receiue worthily and indeede in sharper manner For heere seemeth to be vnderstood punishment indeede but easier there a man may iustly feare hell fire Considerations to perswade vs not to contemne this sacrament I meane for such as professe the same doctrine with vs and such as neglect when they may conueniently resort thereunto 1 First it is Gods commaundement 2 It hath likewise his promise 3 Is a speciall prop to stay our faith 4 Bringeth with it Christ and all heauenly treasures 5 Quickeneth a man to all good duties of thankfulnes to God loue to men c. 6 Was very often in the primatiue Church Considerations to make vs resort vnto it with due consideration Where first we might bewaile that it is of all so slightly regarded 1 There are many things to be done which require studie 2 The Iewes taught one another to keepe the Passeouer 3 It is a dutie of greatest consequence almost that can be for a man 4 No great thing can be well done without good case Now no iudgement is expressed because we might feare all No time named that alwaies we should feare them The cause is for that he discerneth not the Lords bodie that is that which is his body by his ordinance sacrameÌ„tally The speciall punishment followeth verse 30. Bodily diseases and death 1 Not onely these but decay in name goods friends estate c. 2 Learne when these come among other thinges to call to minde slight regard of the Lords supper 3 All are not sicke or weake that we might learne to profit one by anothers harmes 4 Neither must such as feele no outward crosses thinke that they are or shall be free The fruite which due examination bringeth followeth verse 31. and is 1 Freedome from iudgements which is set downe with the forerunning dutie of iudging our selues which is so to try out our selues that we may iudge aright that wee come dulie and if that we find we haue not so come to humble our selues and be reuenged of our selues And indeede this freedome is from all plagues as they come from God angry 2 And obtayning of all excellent things for what can a due partaker be said not to haue Quest Are not such as come worthily corrected Aun Yes but beeing without particuler conscience for some particuler fault it is no iudgement but an exercise Que. What may we thinke of those that are afflicted in this kinde by God Aun They are chastened that they should not be coÌ„demned with the world Chastising is some-what to the griefe of our nature proceeding from Gods loue to vs to make vs the better for afterward That it is the griefe of nature Looke Heb 12 11. And necessary it is that so it should be It is also moderate It is likewise with Gods loue To make vs better The vtmost end why God sendeth it is that we should not be condemned with the world The world are the vnrepentant men of the world These shall be condemned Condemnation is euerlasting punishment with the anger of God and miserie of the partie punished FINIS THE DOCTRINE OF FAITH Romans 1 16. HEtherto haue we heard of preparation to grace and saluation now followeth to consider how grace estate of saluation is wrought in a partie All which consideration is in the meanes or in the gifts of grace Meanes I call those which are appointed by GOD and blessed for the working of grace gifts the verie things wherein saluation doth consist Now the meanes it the word of grace and saluation so called Acts 13 26 as the deuill himselfe confesseth Acts 16 17 word of grace Acts 14 3 so Acts 20 32 and that because it is the ministery of the Spirit 2 Cor 3 8 that is which conueieth the holy Spirit into one and bringeth all grace This word is called by another name vsually the Gospell so Acts 20 24 the Gospell of grace word of the kingdome For the name we heard of it in the entrance to the Harmony of the Euangelists This doctrine is all that truth in the Canonicall scriptures touching saluation by Christ A summe and briefe of this doctrine is that which is coÌ„monly called the Apostles Creede So saith S. Augustine Ista verba quod audistis per diuinas scripturas sparsa sunt c. These wordes which you haue heard are strawed all ouer the scriptures but gathered together from thence least the memorie of forgetfull parties should faile that euery man may haue what to say and hold Wereuppon Marcellus in Epiphanius repeating the Creede faith he had it out of the diuine Scriptures In which sence S. Augustine calleth it the foundation of the Catholique faith S. Ambrose a key opening all the Scriptures In considering of this Creede it shall be good to know the title and the contents of it The title is The Apostles Creede Wherein is the kinde of the thing and the parties whose it is said to be The kind is that it is a Creede If we should speak to such as vnderstand Latine it might not be vnfit to speake of the Latine name Symbolum But heere it shall not need Onely I thinke that diuers learned men are deceiued who thinke that it is called symbolum of part in a shot or reckoning which diuers make vp That I take it is symbola in the feminine gender not symbolum This name
2 Dauid is a publique teacher of the Church and therefore must teach in word and deede 3 He is a Prince and must giue the first on set others will sooner imitate 4 He would shew that men must not be ashamed for all mens censures of their good deedes Well saith Aristotle he who setteth out his good duties too much and concealeth them too much both are proud 5 He would heereby tie himselfe to the more conscionable performance of this practise for hauing engaged him selfe by solemne profession it were the greater shame for him to start back All these respects are to preuaile with vs in like cases Thus much for the duty of praysing God c. Now followeth the cause When I shall learne c. Whereof we may consider as it is in it selfe and as it hath vse in this place Considering of it in it selfe we may sunder the endeuour of learning obiect the iudgements of thy c. Endeuour of learning is in the words When I shall learne Learning can neuer be vnderstood without teaching To learne is to profit according to the intent of the teacher A teacher is one offering meanes of profiting and is principall lesse more A lesse principall teacher is whereof there is some necessitie and yet he is not sufficient This teacher is 1 mute Which maketh no sound as bookes other creatures 2 Vocall Who maketh a sound as teachers commonly so called in Church Schoole family More principall is he who is necessary and sufficient so onely is the holy spirit who fully and sufficiently teacheth all His chaire is in heauen his formes are heere vppon earth The intent of the teacher is 1 That the learner should hearken and giue heede to the Maister and teacher So as that reading hearing and the breathing of the holy Ghost are necessary according to our diuers teachers 2 That the learner vnderstand without this all is in vaine yet is it hard in matters of diuinitie Therefore had they neede 1 plainly to be deliuered 2 often to be repeated 3 diuers times to be questioned and conferred of 3 That he lay vp for necessary vses in and according to his kinde of learning Necessary vses in diuinitie are 1 to know doctrine of saluation 2 to haue sauing faith 3 to amend and turne our liues 4 to order euery particular practise of life 4 Alwayes to be profiting and going forward that he may rise from one forme to another All this is to learne Dauid doth not say that he hath learned or will learne had he not or would he not therefore learne yes he had and would Againe it may be thought that Dauid now had not learned but sure it is that he had but hee doth not much account of it in labouring for that which he wanteth he thinketh nothing of that which he hath Now let vs all by Dauids example learne Gods righteous iudgements which we had neede the more to thinke because 1 that all excellent things such is this are very hard 2 we haue no helps of nature to this as to other learning 3 nor take so much time for it 4 Besides many thinke that little of this learning is sufficient 5 surely it is of meruailous vse Somwhat may we iudge of our profiting in this learning 1 If wee can discerne betweene good and bad truth and falshood sauing doctrine and others and best like of sauing learning 2 If we learne to like and practise not only to speake and know 3 If we like and be able to teach others 4 If when our Maister lesse principall be sometime absent we can take out a lesson by our selues by meditating praying c. 5 If our profiting be according to the time and meanes and excellent teachers Hitherto the endeuour of learning the obiect followeth The iudgements of thy righteousnes Wherein is declared the kinde of thing iudgements the subiect of it thine the quality of righteousnes The kinde of thing is iudgements Iudgements are one of the ten names whereby the word of God is called in this Psalm may better be vnderstood if we aright know what it is to iudge To iudge properly is to determine or giue sentence and by a manner of speech where the part is put for the whole it is to rule order or gouerne So God is called the Iudge of all the world Gen. 18 15 and Iohn 5 22. The Father hath committed all iudgement that is regiment to his sonne Now all Gods iudging is infinitely wise as constant God iudgeth sometimes by his works as Esa 26 8. Ier. 1 16 1 Cor. 11 29. where that which is translated condemnation is better iudgement that is punishment And these works are toward ones selfe or some other of mercy or iustice and must not be neglected Wee must know that 1 They are all of God 2 Marke of what kinde they are fauours or punishments 3 Get somewhat out of them to instruct vs in the knowledge or worship of God But yet these kinds of iudgements are not heere meant For besides God iudgeth by his word 1 Cor. 14 24 he is iudged of all the word wherein they are exercised iudgeth him so Ezech. 20 4. These are the iudgements vnderstood which are many some of greater other of lesse importance as the branches and clauses of the word of God are These one is said to learne 1 when hee well vnderstandeth them 2 getteth that fruit by them which God would he should 3 and in more particular vseth them as a rule to frame euery speciall office and practise of life by The subiect or party whose they are is God of whom sundry times we haue spoken before The quality remaineth It may be doubted to what the word righteousnes may be referred for the Hebrew is as that it may be thus of thy righteousnes that is of thee who art righteous as Psalm 15 1 in the mountaine of thy holines of thee who art holy so Psal 51 11. Take not thy holy spirit from me that is the spirit of thee who art holy Or thus of thy righteousnes that is which are very iust for in the Hebrew tongue substantiues are put for adiectiues and then they signifie some fulnes and perfection Both sences are true and may be taken heere for God himselfe is righteous and his word Righteous is that which giueth euery thing the owne Quest How then is Gods word righteous to promise vs fauour who are sinners can it be ours or due vnto vs Aun Certaine it is that it is ours not by our owne desert but 1 by Gods promise 2 And be Christes desert so as God should not be righteous if he should not giue fauour to the faithfull and repentant hauing promised himselfe and his sonne deserued it Gods iudgements are termed iust 1 being Gods who is iust 2 endeuouring to draw vs to iustice Let none therefore murmure at any word or worke of God and euery one labour to be the more righteous by them Hitherto haue
the vvord Heb. 1 10. Psal 102 26. Heb. 1 2. Yet not alone but with the Father and the holy Ghost The works of the Trinitie vnto any thing without Opera ad extra are vnseparable from any person wherefore the Iewes obserue that the name of God is of the plurall number Que. Why therefore doth the Euangelist so diligently set downe that which is now so common vulgar a thing in diuinitie Aun The misterie of the Trinitie was not so distinctly knowne Adde to this that the Iewes did acknowledge rather one God then three persons and truly least of all supposed they the sonne of Mary to haue been God Vse Seeing that the Word who also was made man and our Sauiour hath created all things let vs know that we hauing the Word haue titles and interest to the creatures according to the measure of the gift of God otherwise not so as we are first to seeke for him He doth also no lesse giue vnto vs then he did at the first create that if we haue any thing we are to render thanks vnto him The things made are all things which considered together they argue his power seuerally his wisedome mercie All things both the greatest and the smallest and those euils which are now called the euils of punishment Gen. 1. Mala paenae Psal 33 6. Wherefore seeing that no other cunning Artificer but euen the Word himselfe hath created the very least things let vs know that they are most worthy our consideration and let vs bestow some labour in meditating of them euen of Lyce and Pismeeres Quest But how doth God create the euils of punishment An. Surely they are very good most profitable All things are meant that Angels may not be excluded and inuisible spirits yea the whole world Wherfore those Philosophers erre which make the world to haue no beginning In this place notwithstanding I thinke all things are put Synecdochically for the creatures without life as the heauens the earth the meteores the elements and those things which are digged out of the earth Wherefore naturall Philosophie is very profitable which vnfoldeth the natures of these things The manner of making is implied in these words by it Heereof also 2 things are auerred What is the manner of their existence namely that they were made and how by it They exist when they are first brought forth into being Also they are sustained and vpholden Heb. 1 3. Moreouer they are administred and gouerned By it that is as I gesse he commaunding so in the 1 of Gen. For Gods saying is there commaunding Learne the power of Gods word when God himselfe willeth And let vs accuse our selues so incredulous to beleeue stiffe necked to obay the word of God Learne also to vse the word nature aright Hitherto hath been the first proposition the second followeth and without it was made nothing that was made And it seemeth to be a secret aunswer to an obiection which might thus be gathered Are euill things then made by him namely sinnes Aun No an euill thing was neuer made therefore it is not by the vvord Que. What is then the originall of sinne Aun The Creators forsaking of the creature and the abuse of free will in the creature Que. Is it not therefore God be it spoken without blasphemie the occasion of sinne Aun Nothing at all God is tied or bound to no creature he is most free Thus farre proceeded the first part of the distribution Verse 4 the second followeth touching things endued with life which are made by the word And it is set forth in these words In it was life By it is meant the vvord as was said before Was also as before that is subsisted from eternitie Onely we are to enquire concerning life and the particle in Life improperly so called which is a vigor wherby things continue in their proper condition is not to be vnderstood in this place because in that sence it was taken in the member going before But life properly so called is to be conceaued And it is naturall spirituall heauenly All these are within the vvord yet naturall life seemeth heere especially to be meant The particle in delareth that it is in the vvord as in a fountaine that it may be transfused into the Church Hitherto we are rather to vnderstand it of life transfused into the Church Notwithstanding these things are not spoken more of the Word then of the Father and the holy Ghost Looke the branch concerning things made We gather therefore 1 That the Word is the fountain of life Iohn 5 26 Acts 17 28 Colo 3 4. Iohn 14 6. Wherefore the name nature is wisely to be vsed 2 We are to giue thanks vnto the Word for life receiued what soeuer meanes haue been vsed 3 If what things the Word had in himselfe the same hee doth deriue into vs why should not we likewise do so vnto our bretheren 4 Seeing life is from him we are euen to frame our naturall life according to his will Now naturall life standeth in nourishing growing procreation and the senses 5 Neither can there be a better rule of gouerning life thē the Word Gala 2 20. The third member remaineth And the life was the light of men c. Verse 4 and 5. And heere are contained a proposition in the end of the fourth verse an explication in the fift Euery word seuerally of the propositiō is to be vnfolded Life is put for the fountaine or that which springeth frō hence Heere is meant the fountaine as immediatly before is set downe that which springeth from it In this place the person which is the fountaine is vnderstood which is life many other things So is Christ life Iohn 14 6 Colo 3 4 that the Word himselfe is heere to be meant Was as before he truly beeing life from himselfe For so the Sonne hath life in himselfe Ioh 5 26 to wit essentially and he is the Lord of life Acts 3 15. By his voyce those that were dead in sin are raised vp He so was that he alwaies is and remaineth Light is that which maketh manifest Ephe 5 13. And it is vncreated created Vncreated as God light of light Created which is taken properly improperly Properly whereof is handled in naturall Philosophy Improperly so it is in this place it is a metaphor or borowed word For euen as light maketh all things manifest so doth the Word it is wel translated in the latin Lux not lumen Now this light is an instrument and gift of perceiuing and it is naturall supernaturall Naturall which is intellectuall a gift giuen by GOD to man whereby he is able to vnderstand things Supernaturall is of grace glory The Word is light that is the fountaine of this manifold light yet notwithstanding this place is to be vnderstood of naturall light as it may appeare out of the 9. verse And it is the reasonable soule with the faculties instruments hereof
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
full holinesse The effect I shall be whiter then snow An hyperbolicall metaphor meaning he shall be most perfectly cleane Nowe by both these sentences one thing is principallie meant as is often seene in the scriptures In both which ioyntly we may consider 1 The necessitie of this iustice 2 The desire of it 3 The commendation of it The necessitie appeareth in that the Prophet maketh it his first sute wherein alone is euerlasting happinesse Psal 32 1 2. Rom 4 7. So as that indeede without this there can be no fauour looked for at Gods hand It is the vvedding garment and the one thing necessarie without the which like Iacob in Esaues clothes wee neuer shal obtaine the blessing The desire of it followeth Purge mee with Hysope wash mee Wherein are 1 The person purging and washing 2 The thing where-with this purging is Hysope 3 The partie receiuing I Dauid purge me God euen the whole Trinitie purgeth the Father for the Sonne by the holie Ghost And that onely I euen I for mine owne sake put away thy sinnes Esay 43 25. God thus dooing this is said in scriptures to impute that is to account or recken and is a borrowed kind of worde taken frō debts or reckonings as when I owe a great sum and my suretie paieth it for me my creditour cancelling or deliuering my band doth impute that payment vnto mee This is not a putatiue righteousnesse as the Papists falselie charge it to be where they fet themselues against GOD while theyr Priests take vppon them the power and act of forgiuing sinnes The second is the thing where-with this purging washing is and that is heere Hysope and water signifying vnto vs the full righteousnesse of Christ which is his obedience vnto the death for vs. Christ is God and man his man-hoode suffering his God-head giuing merit thereto His obedience is actiue or passiue His actiue is the fulfilling of the morall law in the rigor of it His passiue righteousnesse are his sufferings from the beginning of his incarnation to his resurrection which were very many very grieuous and with the feeling of the anger of God and becomming a curse Both these are counted to vs to the pardon of all sinnes fault and punishment and the counting of all righteousnesse and fauours with that Now that which is said of Christ is to be vnderstoode of him alone without mixture of any other thing whatsoeuer nothing beside beeing able to make so white as Christes righteousnesse The third thing is the partie receiuing that is Dauid And here as there is imputation on Gods part there must be application in the partie praying to wit fayth For as the sprinkling of the Hysope and water was receiued so must Christ be Heere therefore faith is most necessarie to the full vnderstanding vvhereof are necessarie to bee knowne 1 The obiect 2 The partes 3 The properties of it The generall obiect of fayth is the whole word of God but more particulerly the doctrine of saluation by Christ as the marrow and pith of the Scriptures The parts of fayth are three The first knowledge which is a perceiuing of the meaning of the worde of God but especially of saluation by Christ which then we may iudge to be sound when we can discerne falshood when we rest vpon grounds of Scripture when nothing can driue vs frō it The second assent which is a full perswasion that the former is true The third affiance or application whereby wee are perswaded that the word of saluation and so saluation is ours And heere indeede lieth the chiefe force of fayth whereas the wicked may haue the other parts The properties followe 1 Commonly it is small and weake 2 It desireth to increase 3 It maketh the hart to thinke most highly of Christ 4 It will change the whole man The commendation of this iustice followeth I shall be whiter then snow Quest How can this be seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse and are ashamed of it Aun Righteousnes is two-fold of Iustification Sanctification That which the Saints mislike is the imperfectnesse of theyr sanctification not of iustification which can haue no blemish Indeede sanctification is neuer seuered from a partie iustified yet it must be distinguished from iustification Gather then from hence 1 That Christes righteousnesse imputed vnto vs is most perfect that God cannot in the rigour of his iustice finde fault with it els could not the Prophet by it be so white 2 When wee consider of righteousnes to abide the iudgment of God all our owne of neuer so inward sanctification must be remoued 3 That perfectnesse may stand with vnperfectnesse that is perfectnesse of iustification with imperfectnes of sanctification 4 That all iustified parties are iustified equally euerie one partaking the righteousnesse of Christ Mary and Rahab Peter the theefe It followeth not from hence that glorie should be equall Thus much of the first particuler petition the second followeth in the 8 verse Verse 8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce This particuler desire is for the further confirmation of the former and is a fruite of that Wherein we may consider two things 1 That which is prayed for 2 The end That which is prayed for is Make me to heare ioy gladnesse The end That the bones which thou hast broken may reioyce In that which is prayed for we may consider what is desired from God to be bestowed then what of the Prophet to be receiued That which God is desired to giue is to Make to heare That which the Prophet would receiue is ioy gladnesse The manner of wordes thou shalt make mee heare it is in steed of make me to heare by a very vsuall maner of speech in the Hebrew tongue Now surely very fitly is this desire ioyned to the former as in the 32 Psalme after the doctrine of forgiuenes of fins reioycing verse 11. So Rom 5 1.1 Iohn 1 4. So as that without the former this can neuer be and where the other is there this is Howsoeuer the wordes heere stande the first in nature which the Prophet prayeth for is ioy and gladnesse Ioy and gladnesse though they much agree in one yet is the latter some increase of the former Ioy is a sweete motion in the soule vpon opinion of hauing some present good Which according to the cause obiect is diuers For when nature is delighted with anie thing pleasing or preseruing it then is naturall or fleshlie ioy so when the regenerate part is delighted with some grace or heauenly thing this is holy or spirituall ioy which is chiefely meant in this place Sometimes indeed God giueth comfort of this world but it is not generall nor simply to be prayed for This is a fruite of fayth And is peace of conscience increased arising vppon the sweet feeling of Gods loue in Christ whereby wee can be cheerefull in
as that none broken in hart should be discouraged sith God doth like them 2 We likewise should not thinke hardly but most kindlie of such Hetherto hath beene the first Verse 18 and greatest part of this psalme for the prophet himselfe now foloweth that which is for the whole Church frō the beginning of the 18. verse to the end of the 19. Whereof are two parts petitions for Sion prayses for Ierusalem The petition for Sion is be fauourable to Sion for thy good pleasure Wherein are the thing fauour manner for thy or according to thy good pleasure But first we may perceiue it is our part to pray for others as well as for our selues 1 because of Gods commaundement 2 for that we are the better if others be well 3 We are members of one body and God is all our Father 4 but Dauid doth thus more particulerly because he might feare that for his sake God would afflict Sion and Ierusalem Sion was the hill in the Cittie of Dauid where afterward was built the Temple now was the Tabernacle It seemeth to be put heere for the Church And in that for persons things Persons are especially those who are of the houshold of faith And 1 Those parents who beget to Sion as faithfull Ministers furnished and endeuouring to instruct in wholsome doctrine Not Wolues not hirelings 2 Nurcing fathers and mothers Kings Queenes Magistrates 3 Daughters of Sion particuler congregations These he prayeth may 1 multiply and 2 florish for the Churches good The things are 1 publishing of sauing doctrine 2 frequenting holy assemblies for exercise of the worde prayer and sacraments 3 withstanding heresies 4 procuring godlie gouernment of the Church The thing be fauourable 1 that is giue these thinges 2 continue them 3 blesse them The manner for thy good pleasure 1 not for our merrits 2 vvhat measure thou thinkest good The petition for Ierusalem foloweth wherein wee may consider 1 obiect 2 act Obiect the wall Act build Ierusalem the chiefe cittie of Palestine First called Salem Gene 14 18. Psalm 76. After that it was called Iebus Iudges 19 10. and of these two names Hierusalem as Iebusalem though some thinke of a verbe Iire and Shalom which is shall see peace and it is in the duall number as Ramathaijm 1 Sam 1. With this was after ioyned the Citty of Dauid so vvere there three Citties in one Nowe this cittie was once the ioy of the whole earth Looke psalme 48 1 2 3. and is taken properly for that Cittie before named improperly for heauenly or earthlie Ierusalem In this place it is taken both wayes for the Citty that then was and a politicall state of the people of GOD for afterward as Esay 2 3. Psal 122 3 6. A politicall state is a company of people well ordered furnished with things necessary for this present life Which may fitly be resembled to Ierusalem Because 1 that as Ierusalem had so other states should haue Lawes from God 2 that as in that cittie so in others God should as it were keepe his Court 3 where should be likewise the pure worship of God Forget not then 1 that outward things come frō God 2 That we are to hang vpon him for them by faith 3 So to seeke outward things as chiefly to haue care for that which is for the common good Thus much for the Citty for which the prayer is made now followeth the obiect speciall thing prayed for the walls of Ierusalem VValls before gunnes were inuented were the chiefe strength of a citie so as heere they are mentioned for that which is the surest and safest for a politicall state Of which sort are 1 Godly lawes which are grounded vppon the equitie of the word of God 2 leaue least to men and Iudges discretions 3 are most for the common benefit 2 Good Magistrates for peace and warre these must 1 feare God 2 hate couetousnes 3 be diligent 4 respect no persons 5 seeke the glory of God the good of the country 3 Continuall succession of good princes 4 Loyaltie of subiects toward their soueraigne 5 Repulsing the open enemy repressing priuie seditions 6 Wealth 7 Bringing vp of children in the feare of God 8 A life at all handes framed according to the word of God The act foloweth build that is if these be absent 1 giue them 2 if they decay restore them 3 increase them more and more Thou ô God who onely canst The thanksgiuing foloweth Verse 19 verse 19 wherin is mention made of the dutie and the acceptance The duty is one and the selfe same of giuing praise and yet set downe in 4 branches 1 offering sacrifices of righteousnesse 2 burnt offrings 3 oblations 4 offering of calues c. Acceptance Thou shalt accept thē Mark that as prayers so praises should be in common for the Church Que. How will this agree with the 16. verse Aun Looke that place 1 Sacrifices of righteousnesses as psal 46 such as are offered according to the intent of Gods iust law 2 In that whole burnt offerings were in praise wee may perceiue that we ought likewise to praise God 1 feruently 2 with the whole hart 3 though it be to our cost The acceptance is such as that God cannot mislike thē Looke psalm 50 23. So as vppon this acceptance Gods children shall be encouraged to continue theyr duty of offring prayses in bringing young bullocks c. FINIS AN EXPOSITION vpon the tenne Commaundements ALl mans happinesse is in the knowledge of GOD. God maketh himselfe knowne by his word a part whereof is the morall Law imprinted at the first in Adam and Eues hart after when that the light of it began to weare away it was proclaimed to the world engrauen in stone kept for record in the Arke of the testimonie in opening and applying whereof most of the Diuine Writers did spend their time euen Christ himselfe came to teach it and doe it and of it one iote or tittle cannot possibly faile It shall keepe the vse that euer it had since the fall to the generall resurrection and therefore is as needful now to be vnderstood as at any time It is commonly called the Decalogue or tenne wordes or commaundements for that there be tenne the morall law for that it setteth downe all duties for manners of mankind of all sorts and conditions sometimes the Law for that it is the abstract and abridgement of all lawes for humane behauiour meaning though the morall law not law in generall is set downe in the 20 chapter of Exodus from the beginning of the first verse to the end of the 17 verse In all those verses are two things cōtained the one an entrance into the commaundements the other the treatise commaundements themselues The entrance is in the two first verses for the more orderly setting down of the commaundements and is likewise double According to the Register of the Law Author of the Law This law which thou now hearest is
obiect Action visiting Obiect iniquitie Set out by the subiect of the fathers Visiting commeth of a Latine word to visite to visite is often to come to see to take knowledge and to iudge and doe thereafter in which sence wee vse visitation So doth God proceede Gene 11 5 Gene 18 21. Now because when God so commeth and findeth men faultie he is wont to punish therfore is visiting sometimes put for punishing as psalm 89 32. I will visit their iniquitie with the rod and theyr sinnes with scourges And of Dathan and Abiram If these men be visited after the visitation that is the punishment of all men Num 16 29. VVhereupon some translate it heere rendring or repaying The obiect is iniquitie that is sinne or breach of the law of God and more specially breach of this law the which God neuer leaueth vnpunished This iniquitie is further set out by the subiect in whom it is said to be that is fathers and ancetors Thus much what God doth now followeth to whom vpon the chyldren or sonnes vpon the third and fourth generation Where we may see vpon whom and how many He doth thus to the sonnes and posteritie Que. Doe children beare the punishment of theyr Fathers sinnes Aun Yea of some as of the first sin of our first parents Adam and Eue and likewise of such actuall sinnes as our fathers haue taught vs to practise otherwise not For better vnderstanding whereof know that in sin we may consider the fault against God and the punishment whereby God is wont to shew his displeasure Wheresoeuer the fault is the punishment is deserued Punishments are spirituall or temporall and of this life Spirituall hindering one frō euerlasting saluation these doth neuer God bring vppon any but for his owne fault and therefore originall corruption is partly our own fault because we are part of Adam Of this lfie are such as doe not hinder a mans saluation and befall the godly and wicked both alike and are to the godly many times profitable Now indeede sometimes by occasion of others the godly feele some outward smart but still with Gods loue so as such sufferings are no punishments but exercises and benefits and therefore God neuer punisheth in anger other mens sinnes in vs but such as we haue and learne from thē Now for that idolatry is learned by parents for the most part therefore God sheweth that the dutie which children owe to their parents shall not excuse them if they learne idolatrie and false worship of God from theyr fathers Now all this while no certaine punishment is named that the offenders might feare all neither is time mentioned that euer punishment might be looked for How many this punishment concerneth is vpon the third and fourth generation of them that hate me Where first we must remember that this doth not stretch as partly we saw before but to such as hate GOD that is who breake this commaundement so as that wee may see all breakers of Gods commaundements in some sort doe hate God vnder what pretence soeuer it be And that it reacheth to the third fourth generation that is I take it to any that doe breake this commaundement some named for all thus wee see how God destroyed the Canaanites c. This manner of speech is vsed 1 to teach vs that this kinde of sin is often conueied by parents to children 2 That parents should be carefull to instruct theyr children in the pure worship of God 3 That children if they meane to be free from Gods punishments should especially seeke from their parents to learne to worship God purely So as that it is much for the worshipping of God of what parents one commeth and heere wee may learne to aunswere the Papists what we should thinke of their ancetors and ours who died in Papistrie For wee see that three or foure generations may hate God Thus much for Gods zeale in his iustice now followeth his zeale in his mercy shewing mercy to thousands that loue me and keepe my commaundements Where we may see what he doth and to whom He sheweth mercy that is forgiueth their sinnes bestoweth sundry fauours of this life and of that which is to come as in Abraham Isaac Iacob Dauid not for their vvorkes but as the word is for his mercie But some may say how is this true seeing that many idolaters florish and true worshippers of God are punished Though Idolaters scape heere they are punished heereafter and though the godly heere are vnder the crosse yet are they in Gods fauour and shall enioy him for euer afterward Thus much for this second commaundement and the manner of worshipping the true God ¶ Commaundement 3. Now followeth the end in the third commaundement wherein is set downe not onely the end of the worship of God but of all other duties whatsoeuer The summe of all which is commaunding to purely vse the Name of God and forbidding the contrary and that in the charge and the reason or sanction The charge is Thou shalt not take the Name of the Lord thy GOD in vaine Wherein is forbidden the taking of the Name of the Lord in vaine Gods Name is himselfe he is his Name so often haue we in the scriptures hallowed be thy Name that is thy selfe call vpon the Name of the Lord that is himselfe And it setteth out vnto vs his essence and diuine beeing his titles or surnames as God Father Sonne and holy Ghost Lord Iesus Christ all his attributes as omnipotent mercifull c his word written spoken read heard his workes of first creation of gouernment in iustice or mercy any of his holy ordinances c. Thou shalt not take thou that is none shalt not that is must whereto is counted happines Psalm 32 1. Rom 4 7. And though no particuler punishment should folow yet impunitie is punishment enough God is greatly angry saith one when he is not angry that is correcteth not And an hard hart is punishment enough So as that a man may be grieuously punished and not feele it How grieuously GOD punisheth this sinne looke Zachary 5.2 4. Leuit. 24.16 Num. 5 27. The certaintie of the punishment appeareth by the manner of speech counting guiltlesse hee will not hold guiltlesse that is at no hand will he hold guiltlesse Besides in this threatning of punishment no time is prefixed that offenders may feare alwaies for indeede suddainly many times doth God come vppon the wicked 2. Pet 2 3 as to Sodom and Gomorh to Balthaser Dan. 5 Herod Acts 12 22 to Ananias Sapphira Acts 5 c. Furthermore no kinde of punishment is named as before that we may looke for all Last of all there is no exception of person euery one offending shall be punished Heereupon we might do well to take heede we doe not offend in this kind The most vsuall grosse way of offending here is by vnlawfull swearing Vnlawfull swearing is forswearing or vaine swearing Forswearing is swearing to a thing
which is not true and that most commonly against a mans owne knowledge This we may the better take heede of 1 if wee vse not to lie He that will often lie will forsweare 2 If we accustome not our selues to sweare vainely 3 If we remember that in euery false oath wee curse our selues 4 If we bethinke of the grieuous iudgements which haue befallen periured parties Vaine swearing is though the thing be true yet it be not vpon iust occasion This may we auoyde 1 if wee keepe our mouth as with bit and bridle 2 Pray against our custome of swearing 3 Forbeare it to day we may better forbeare it to morrow 4 Get some to admonish you when you sweare 5 Vse your tongue to the praises of God But some man may say they will not belieue me may I not sweare then I aunswere vse to speake grauely alwaies they will belieue you Our light and iesting speech lesseneth our credit but if they will not belieue it is their sin into fellowship whereof by swearing you must not be drawne Men likewise offend which is not so much marked in abuse to the dishonour of God of other creatures ordinaunces of GOD the which are comprised vnder his Name Wherfore it is good to doe all we can by direction of the word 2 without it not to be hastie 3 in no case to do only as the common sort doe 4 and if any should be imitated they are the most wise and godly 5 marke what vsage is more to and with the knowledge and worship of God cleaue to that others auoyde ¶ Commaundement 4. Thus much for the end of worshipping God now followeth the time and place in the 4 commaundement verse 8 9 10 11. Which is touching keeping holy the Sabath day wherein is the preparation to it and the commaundement it selfe The preparation in the word remember This remember in the Hebrew is such a word as may signifie to call to mind somewhat before or to keepe in minde somewhat for after and sometimes both as it may heere in this place be taken For this ordinance of God was long before and was to last for afterward And by this memorandum we are put in minde 1 Of our naturall forgetfulnes of this commaundement 2 Of the excellencie and worth of it so as that God saith Ezech 20 20. the Sabbaths being sanctified shal be a signe betweene the people and him that they may know that he is the Lord their God In so much as Ieremy 17 24 If they sanctifie the Sabbaths then shall the Kings and the Princes enter in at the gates of the Citty of Ierusalem and shall sit vppon the throne of Dauid and shall ride vppon Chariots and vppon horses both they and theyr Princes the men of Iudah and the inhabitants of Ierusalem c. Looke the place so as that the godly haue made great account alwaies of this commaundement 3 Of the institution of it in Paradise after the creation as beeing before the great number of ceremonies and euen in mans innocencie 4 To prepare our selues for the due keeping of it so Exodus 16 24. This preparation is 1 by dispatch of our worldly businesses for the weeke past the night before 2 Spending the sixe working dayes so that with ioy wee may keepe the Sabbath holy Thus much for the preparation remember The cōmandement it selfe followeth in the rest and this commaundement is shortly set downe or further declared Shortly set downe keepe the Sabbaeth day holy This as other commaundements hath the person the dutie The person thou as euery one so especially Gouernours as may appeare in that ones sonne daughter must so do a patterne whereof we haue in Nebemiah 13. The dutie as others hath obiect act Obiect is whereabout the act and practise is to be That heere is the Sabbath day Day is naturall or artificiall naturall is the space of 24. houres equall from euening to euening or sunne to sunne Artificiall is from the light rising to the setting I take it that artificiall day is here meant and though the Iewes did count their Sabbath from euening to euening yet it vvas but as they counted theyr other naturall dayes not to be vp and wake all the night no more then theyr bodyes vvill beare And because some bodily rest is necessary alowed therefore though the night belong to the day to make it whole naturall yet I iudge it was no more to be kept holy then the working dayes working so as that day is the light and so much of the night as may be spared without hurting the body This day signifieth it selfe wholy and euery houre and euen minute thereof as the creature without hurt to it selfe and other can performe But this day is not euery but the sabbath Sabbath of it selfe dooth signifie rest or time of rest Heere it is put for a day specially set a part for rest as the particle ha in the Hebrew and the affixe sheweth Among the Iewes were sundry such times as of yeeres of weekes of dayes all which they were to keepe Also among their daies some did not so often returne some did returne in euery seauen daies which day dooth manifestlie appeare to be meant heere as by repeating of the dayes of creation the dayes of worke c. is manifest This is the obiect the act followeth keepe it holy in one word sanctifie it both are one To sanctifie or halow doth signifie diuersly 1 To make a thing holy by putting holinesse into it morallie 2 To acknowledge a thing holy 3 To appoint a thing to holy religious honest vses 4 To vse thinges to those good vses wherefore they are appointed This day hath no more holines in it selfe then any other that for it selfe it might be counted more holy then other onely God hath appointed it to holy vses aboue others and would haue vs vse it thereunto Now followeth the further deelaration of this commandement verse 9 10 11 and that by way of exposition or confirmation By exposition verse 9 10. Wherein God himselfe sheweth his meaning in the commaundement Where because mention was made of a day and keeping holy he sheweth what day he meaneth and what by keeping holy Day is the seauenth after sixe wherin they may and vnlesse iust cause hinder they must worke ties be of charitie and kindnesse to man or beast or other creatures and can neither be well done before or after Now then if worke be forbidden much more iest playing sinning There are forbidden a mans owne selfe or any other by his authoritie or suffering Ones wife is not named because shee is presumed to be himselfe that whatsoeuer is forbidden him must be known to be forbidden her Sonne or daughter none to whom wee carrie most tender affection and so might winke at them Man seruaunt or maide whom thou mightest haue vse for to set about businesse Beast especially the labouring beast as oxe asse horse Que. Hath God care ouer beasts
with death Whether may a Prince suffer the Ambassadour of a forraigne Prince to vse his conscience Aun I thinke he may because he hath no authority ouer him not being his soueraigne but none of his owne subiects must be permitted to communicate with him in false worship 2 The second property is that faith is explicit not onlie to beleeue as the Church beleeueth but to say what wee beleeue why we beleeue what we meane by that which we say we beleeue 3 The third that it is liuely and formed No true faith is dead Charity is not the forme of faith 4 The fourth it can neuer be lost if it be rooted and confirmed 5 The fift according to the doctrine it belieueth it must be taken diuersly and therefore it is sometimes to belieue sometimes to belieue in Faith is wrought effectually by the holy Ghost instrumentally by the word Hetherto haue we spoken of the manner of this profession in generall and seuerally in it selfe now followeth that we consider it with application to euery branch following First therefore as euery one of discretion must belieue so must they in God so the rest following secondly from the hart thirdly according to diuine truth written Fourthly we must know grounds of scripture for euery one vnderstand the meaning thereof perceiue the difference from others be able to teach them to others apply them to our selues Fiftly professe them in due time expresse them lastly our faith must be liuely And thus much for the manner of profession the doctrine and matter professed foloweth beginning at in God and so on to life euerlasting The matter hath two parts 1 of God 2 of the Church Of God to I belieue the holy Catholique c. exclusiuely of the Church in the rest This of God is essentially and generally or personall particularly Of God essentially in name or attributes Name in God In attributes Almightie Maker of heauen and earth That beliefe is to be in God looke the commaundement 1 Tim 6 17. Promise Iere 31 33 Heb 8 10. Vnbeliefe or not belieuing noted Rom 11 30. punished Psalm 78 22. Beleefe in this kind commended Iohn 14 1. Neither is this onely true in generall but also in speciall and particuler so Exod 3 6. So God promiseth Gene 17 2 no more to Abraham then others Rom 4. For Abraham is father of the faithful Thus did Daniel 6 23 Paule Acts 27 25. Dauid Psalm 22 1. Now this in God hath to be considered the meaning of God then what is this in him God must be vnderstood as in the scriptures The scriptures set out God as he is towards his creatures in generall or toward his Church in speciall Towards his creatures That 1 God is 2 God is one 3 God is a Spirit infinite 4 God is present euery where 5 God knoweth all things 6 God can doe all things 7 Loueth mankind 8 Is most iust 9 Is most certaine and sure of his word Toward his Church as he maketh couenant The forme of the couenant is I will be theyr GOD they shall be my people This forme in generall is set downe Ierem 31. In particuler Gene 17 2. In this couenant is a promise and commaundement Promise on Gods part that he will be our God as Gen 17 1 Gene 1 11 where are promised all things to happinesse full and for euer So as if we tell him of our losse hee will restore it of out sicknes he is phisitian of death he is our rayser In particuler God promiseth 1 To teach vs all things necessarily to be knowne of vs They shall be taught of God Looke Esay 30 21. 2 To maintaine and nourish vs. 3 To defend vs. 4 To gouerne vs. 5 To deliuer vs. 6 To be happines and all that hart can thinke to vs. The commaundement is that they shall be my people that is that wee should belieue all these and doe duties thereafter This is God then doe wee belieue in him when wee professe that we belieue all the former of God to our owne behoofe and doe all duties aunswerable thereunto as God is in generall and speciall towards his Church Memorandum that this article professeth the first commaundement 1 First therefore euery one disavoweth all Atheisme 2 Belieueth in God as the scriptures reueale 3 Acknowledge but one God 4 Who knoweth whatsoeuer they doe 5 Is present to them 6 True of his promise made Whereby they seeke vnto him rest in his iudgment of them are perswaded that all thinges shall worke for theyr good heere and that GOD shall be full and for euer happinesse vnto them so as they make him theyr portion aboue all other things Thus farre touching GOD by Name nowe follow the attributes Ob. The Father is first named therfore should it be first opened Aun So might it Neuerthelesse seeing that attributes are of the essence and Father is a person and essence for easie teaching should goe first therefore we may without offence not blaming the order of the Creede speake first of the attributes These rules must be remembred of them 1 Though heere they be ioyned with the Father that is but for orders sake they belong likewise to the Sonne and holy Ghost and so must be remembred 2 There are more belonging to God and to be belieued in God then these Looke Exod 34 6. The attributes heere are two Almighty and maker of heauen and earth Que Why are these named and no more Aun These are named 1 as beeing very well knowne euen to some of the heathen Giue mee saith S. Augustine a Pagan a worshipper of many Idols a seruaunt of deuils who saith not that God is almightie Plato could see that the world was made 2 These put a manifest difference betweene the true and false god God himselfe by his power proueth himself to be the true God So doth Elias cōuince the people 1 Kin 18 24 34 38 and for making the world looke Iere 10 11 and Augustine Let any make a world and he shall be God 3 These are of speciall vse for fayth and life Que Is there any thing in the order that these are heere named Aun The creation prooueth the almightines of God There are heere no more then these named for shortnesse sake and memory Now for the grounds of this article 1 Consider the generall promise 2 Cor 6 18. More specially applied Exod 6 3. To Abraham Gene 17 1. 2 Where the almighty is prayed vnto there must be faith he is prayed vnto Gene 28 3 Gene 43 14. 3 The practise of Gods children was thus to belieue in the almighty Paul 2 Cor 6 18 the three men Dan 3 17. 4 Vnbeliefe in this kinde is punished in Zachary Luk 1 20 in the Prince 2 Kings 7 17 in Benhadaes seruaunts 1 Kings 20 28. That God is almighty it needeth not to be proued yet to satisfie such as are ignorant this may serue Namely the consideration of the sundry mighty works of God
our owne soule and body Looke psal 139 13 14. and Iob 10 8 9 10 11 12. Thus much for duties professed in respect of the creation duties in respect of prouidence follow 1 That we acknowledge all things to be most wisely ruled by God 2 That he hath particular care of vs. 3 That the Angels watch about vs. 4 All the creatures shall worke for our good Iob 5 22 23. 5 Be contented with whatsoeuer God doth 6 Vse not the name of fortune lucke chaunce 7 Tempt not God by neglect of meanes 8 Remember Iam 4 15. Hetherto touching God essentially now followeth of him personally Whatsoeuer is said of God in generall in this Creede or in the scriptures is true of euery person the Father onely is not Creator and almighty but so likewise is the Sonne and holy Ghost It may be obiected that the Sonne doth nothing of him selfe Aun True not without the Father but all with the Father 2 Not in the sence the Iewes conceiued of him taking him for a bare man so he doth nothing Que. Why are these ascribed to the Father Aun Onely for order Of God personally it is said that he is Father Sonne holy Ghost First is Father Father is a name that cannot be vnderstood without respect to child or sonne God is father of a sonne who is GOD or of sonnes who are men To vnderstand God the father of a sonne who is God somewhat must be touched concerning the misterie of the Trinitie There is as was said before but one God There are 3. persons Father Sonne holy Ghost A person is a manner of beeing in the God-head distinguished by an incommunicable propertie The persons be coequall and coeternall The Father is of none The Sonne is begotten of the Father The holy Ghost proceedeth frō the Father and the Son The Sonne may be considered as not incarnate and nowe incarnate Not incarnate he was called the Word incarnat the sonne of man In respect of his person and manhood hee is the Sonne of God To vnderstand God the Father of sonnes who are men somewhat must be touched concerning the mistery of our redemption and adoption Of mankinde which might haue perished by the fall of Adam it pleased God in Christ to adopt and make some to be sonnes vnto himselfe Ephe 1 5 Iohn 1 12. Que It may be demaunded whether wee must belieue in God the Father of Christ or our father or both Aun Both. So saith Christ your father my father Praying himselfe calleth father and teacheth vs so to pray Our Father Let vs then consider the grounds of scriptures the meaning of this article and what we doe therein professe But because there be two branches implied first consider of the first then of the latter And that wee ought to belieue in the father of our Lord Iesus Christ it appeareth for that God himselfe maketh himselfe knowne by that name Math 3 17 Luke 3 22 Heb 1 5. He is praysed vnder that title 2 Cor. 1 3 Ephe 1 3. Christ promiseth Iohn 14 23. Is prayed vnto Ephe 3 14. The meaning heereof is that I acknowledge to belieue in that God who is the Father of our Lord Iesus Christ And heereby doe disavow all Turkish Iewish doctrine which holdeth not the doctrine of the blessed Trinitie Now for belieuing in God who is my Father God promiseth himselfe so to be 2 Cor 6 18 Iere 31 1 more particularly Exod 4 22 23. God commaundeth so to be called vpon Iere 3 19. And findeth fault that any other should be so called Iere 2 27 Math 23 9. Christ himselfe applyeth this name Math 6 8 14 15 18 and that very particularly Math 6 18. Thus did the godly Esay 63 162 So are we taught Mat 6 6. Luke 11 2. I meane then that I know the doctrine of adoption am perswaded that it belongeth to me I know it when I know whence I am redeemed namelie from misery for whom I am adopted namely for Christ how I am assured heereof to wit by faith I professe in this branch 1 To make more account of this that God is my father in Christ then of all thinges in the world beside 2 To looke for all fauours from God as a Father beeing now made a sonne of his The first fauour is Gods sparing as a father is wont to doe Mala 3 17. This is in 1 not imputing faults 2 not inflicting punishments 3 moderatly and gently chastising 4 in taking in good worth the weakenes and vnperfectnes of our obedience Hence must needes arise great peace of conscience and ioy in the holy Ghost The second is the Spirit of adoption whereby wee crie Abba father This Spirit 1 hath boldnes to come into the presence of God 2 Ability or gift to poure forth prayers and desires and prayses 3 Perswasion that al are heard and accepted of God The third is his care to prouide things necessary for vs 2 Cor 12 14 Math 6 32 Psal 23 From hence we haue that 1 which is enough 2 Where-with wee are contented 3 That which God blesseth as the womans oyle the Iewes apparell The fourth is his defence of vs. Keeping vs from euill Deliuering out of euill The fift title to the creatures which we lost by the fall of Adam The sixt certainty of inheritance in heauen All mens children are not heires but Gods are and fellow heires with Iesus Christ 3 I professe to performe all duties to God as a child to a father For there is no benefit but requireth a duty All the duties which wee owe to God or can performe are honour Exod 20 3 Mal 1 6. This honour may be considered in respect of God our selues and others In respect of God we ought 1 To acknowledge this our being sonnes is meerely of grace 2 To seeke to God in all our wants 3 To thanke him for all fauours 4 To take all his instruction 5 To obey his commaundements 6 At his corrections to acknowledge our faults and amend In respect of our selues remember whence we came into this fauour to carry our selues humbly all the time of our liues In respect of others who are without and haue not yet giuen their names to Christ wee must doe nothing to the shaming of our house and father but all things to his glorie Who are of the Church all of vs hauing one father to be one to other brother and sister Hitherto of the first person the second followeth to I beleeue in the holy Ghost For the doctrine touching the second person wee may speake of it ioyned with the former and in it selfe It is ioyned with this word and. And sheweth that it goeth with the rest and in this order It goeth with the rest as may appeare euery where in scripture so as that it is not enough to beleeue in the former The order is that it followeth the former not for any vnworthines it hath in respect of the former but for that somwhat must
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
at the instant a person therefore perfect 3 It was not meete that the Author of all perfection should be vnperfect Secondly the humaine nature did not subsist or had no being out of the Word Thirdly the vnion of these two after conception is vnseparable Fourthly in this vnion there is no confusion or mixture of natures properties or actions Now followeth wherefore it was necessary that this conception should be 1 That the fall of man might be repaired by man 2 That our Sauiour might die and fulfill the law 3 That he might be our brother Heb 2 11. 4 That he might be mercifull Heb 2 17 18. 5 That his pure conception might excuse our impure Quest It may be demaunded when hee was conceaued Aun Immediatly vpon Maries speech Behold the handmaide of the Lord. This was the 25 of March one yeere sooner then our Church of England so as for 1601 ended is 1602. One might meruaile why this day was not called the feast of the conception of Christ but annunciation of Marie The day when this conception was was as some think wednesday Now followeth by whom Of the holy Ghost Holy Ghost the third person in Trinity The word of in Greeke E K signifieth effectiuely or materially Heere it signifieth effectiuely Well saith Damascene The holy Ghost begetteth not spermatically but operatiuely and Iustin Martyr Not by companie but power Obiect If Christ were conceiued of the holy Ghost then is the holy Ghost his father Aun The Father giueth matter so did not the holy Ghost Christ according to his manhood had no Father according to his godhead had no mother Thus farre the meaning 1 Wee professe heereby to disavowe all fond opinions touching the incarnation of Christ of Marcion Apollinaris Nestorius Eutyches Anabaptists 2 We professe that Christ is without sinne 3 That wee neede not be ashamed of our conception since Christ vouchsafed to be conceiued 4 That women should sweeten their paines of conceiuing and bearing in meditating of Christes conception 5 That Christes pure conception is to excuse my impure 6 That weakenesses naturall without sinne are no disgrace since Christ had them 7 That wee should come boldly to the throne of grace Heb 4 15 16. Looke Heb 2 14. 8 That as Christ tooke my nature I ought to labour to partake the diuine nature in the qualities and holines thereof 2 Pet 1 4. Thus farre the conception the birth followeth Borne of the virgin Mary First consider the grounds of this article 1 Gen. 3 15. Obiect But it may be said there is mentioned a woman this place speaketh of a virgin Aun Woman is a name of sexe opposite to male not to virgin So in the law woman compriseth maide or virgin It is S. Augustine saith the property of the Hebrew tongue to vse Woman for female Paul to the Gal. 4 4. so vseth the word woman Made of a Woman 2 A second place is Esa 7. Avirgin shall conceiue Some Iewes take exception say it is meant of a young woman The Hebrew is Gnalma that signifieth one kept secret and vntouched of man It is obserued that it is but thrice in scriptures ioyned with He notificatiue as Gen. 24. Exod. 2 and Esa 7 14. Now as in the former it signifieth a virgine why should it not heere Well haue the translators said the virgin as of one speciall Therefore the 72 Interpreters haue translated it a virgin Againe God heere shewing a strange signe would neuer tell of a young woman to haue a child that were no newes Besides Luk 1 27 is manifest and Math 1 23. Wierus reporteth a strange story out of Sudas if it be true The Fathers would shew it by likelyhoods from other things as of Aarons rod budding Adams being formed of earth Adrichomius telleth a strange thing if it be true of flowers at the fountaine of Elisaeus hee saith they are called Hiericho roses which shoote out on the day of the natiuity of Christ and shut againe in token of the birth of the virgin One may beleeue this that will The meaning will appeare by the words where we may consider the thing mentioned and the person The thing is borne person virgin Mary Borne sheweth that after conception and perfection in due time he was brought out into the world For the better knowing whereof confider where when how Christ was borne He was borne at Bethlehem a small village laid in a manger When In the fulnesse of time Gal 4 4 According to the prophesies of Daniel From the creation of the world the 3967. Of Augustus raigne 45. After her conception nyne moneths as Vsuardus and Adrichomius think or as S. August nyne moneths and sixe dayes Some say he was borne on a Friday when the first man was borne And that at midnight These are vncerteine The manner how as other children the Virgins wornbe opening For he tooke vpon him all our weakenesses The virgin was purified Christ was presented as first opening the wombe Luk 2 22. Tertullian saith who openeth the wombe as he who openeth it when it was shut Origen The mothers wombe was opened when she was deliuered The person followeth by note and first that she is a Virgin Virgin is of virginitie Virginitie is vntainted chastitie in single life such had Mary She was a virgin before her deliuery in her deliuery and after Obiect But one may say vntill is vsed Math. 1 25 as if afterward Ioseph knew her Aun Vntill doth not exclude for afterward as when Christ saith I am with you to the end of the world And Paul He shall raigne till he hath put downe all enemies There is no deniall in either place for afterward Obiect Againe it may be obiected that Christ hath brothers as Math 12 47. Aun Some thinke they were Iosephs children by a former wife I iudge rather that they were Christes kindred by the mothers side Though Mary was and continued a virgin yet she was no vowed virgin Shee was so a virgin as affianced why was that will some body say Aun I thinke with purpose to haue maried till God disposed otherwise then God turned it to speciall vse 1 That Ioseph being of the line of Dauid of which Mary was it might appeare by his genealogie that Christ came of the line of Dauid For trybes did not marry out of their trybes saue the Leuiticall onely 2 That Mary might be kept from danger of the Law 3 That she might haue an helpe and succour 4 Some thinke it was but vnwarrantably to beguile the deuill that he should not know that Christ was borne of a virgin 5 To try the Iewes faith whether they would beleeue aright seeing there was thoughts as though Ioseph had beene his father Her proper name is Mary the same that Miriam The things we professe heereby are 1 That wee disavow any teaching that denieth the virginity of Mary 2 That I am willing to beare any slaunders of the Iewes in this behalfe 3 That God
for that Gods presence shall then appeare who though hee come in fauour yet striketh great terror as to Elias It was cōmonly thought if one saw God that he should die Gene 16 13 Gene 32 30 and Iudg 13 23. But when hee shall come in iustice what terrors must there needes be Thinke but of trowanting schollers or slothfull seruants looking for a seuere Maister or of guiltie prisoners for an vpright Iudge and then tell mee how great mens feare may be of God For that none but haue some reliques of sinnes God beeing infinitely iust Now this must needs be increased by the thinking how God hath cast the Angels into hell and others but also in that the euent of this iudgement shall be for euer One shall be personally called out his owne thoughts his accusers his conscience witnesse against him feare his executioner Now when one shall see the brightnesse of Gods maiestie on the one part and the vglinesse of lothsome deuils on the other side how may not this trouble as Cyrill well obserueth Not to appeare heere is impossible to appeare may seeme to be intollerable For whatsoeuer may trouble will appeare If it were but feare to the mind it were much It will be sights to the eyes hearing to the eares noysome sents of brimstone to the smell finally it shal afflict the whole man Besides the trouble that will arise vnto vs at others troubles increaseth when we shall heare the horrible scrichings of others see their miserable shifts in perplexitie this cannot but astonish When all this shall be on a suddaine how much more will it amaze Neuer were wee in any terrible tempest of thunder and lightning Looke to the Israelites Exod 19 16 Habac 3 2. Thinke of the false terror at Oxford at London what will true doe Especially when Christ himselfe in whom all our comfort is is Reue 19 12. And the manner as is Luke 21. The end is to iudge This is sometimes put for gouerning in generall heere it signifieth two workes of iudgment 1 Laying open all things 2 Giuing sentence vpon all things The laying open is whereby all things may be perceiued not onely of God but euen of our selues as likewise I take it to others by our owne confession This laying open of all things is by the booke of conscience Apoc 20 11 12. And heere euery secret thing whatsoeuer shall be discouered Ecclesias 12 14. The sentence giuing is whereby to euery one shall be awarded whereto he may and must stand The proceeding shal be according to the deeds to teach what faith to trust vnto namely that which worketh by loue This sentence shall neuer bee reuersed Looke Math 25 46. The persons to be iudged quick and dead that is all and euery one Though now their bodies are consumed 1 The Scripture by this article teacheth vs to be setled against all Atheists and scoffers in full perswasion of this article 2 Pet. 3. 2 That since the Iudge shall come from heauen we may before send thither our harts to meete him in the meane while thence to looke for him Phil. 3 20. 3 Sithence Christ Iesus shall be Iudge beleeuers should haue great comfort so as they might wish for that day and vnbeleeuers cannot choose but be affrighted in that he cōmeth to iudge in whom they will not beleeue 4 And seeing one that is he shall iudge vs all we must not iudge or condemne one another 1 Except we haue a calling thereto 2 Not rashly 3 Not to determine peremptorily of their small estate 5 The suddainnes should make vs presently to be ready and not put off from day to day 6 Of the gloriousnes and terriblenes must we make vse 1 To our selues not quite to be out of hope but rather of good courage in Christ As also to labour to be found in peace 2 Pet. 3 14. So may we be if wee be in Christ and haue truly turned to God 2 Pet. 3 14. If we keepe a good conscience Act 24 16. Psal 125. If we be often thinking of this day and preparing against it 2 Towards others must we make vse as Paul Act 24 26 but especially 2 Cor. 5 11. 7 For that all things shall be layed open wee must take heede of secret sinnes Ecclesi 12 14. Eph 5 12 13 and euen of small As also to make much of a good conscience 8 And seeing the sentence shall be according to works labour for working faith 9 The sentence not being to be reuersed should make vs carefull that in death we might be cleared For as death findeth so shall iudgement Thus farre of the second person now followeth of the third Quest Is not that which is before being beleeued sufficient to saluation especially seeing that the Scripture oftwhere sayth that beleeuing in Christ we shall be saued Aun The former is not enough this misterie of the Trinitie reuealed must be beleeued And where it is said beleeuing in Christ suffiseth that is not meant to bar other doctrines but to shew that beleeuing in Christ is most necessarie which indeede is neuer without beleeuing in Father holy Ghost for that none can say that Iesus is Christ but by the holy Ghost Obiect Some are said Act 19. not to haue heard whether there be an holy Ghost Aun That is vnderstood of the gifts of the holy Ghost Zonaras writeth in his 3 Tome that this article was not put into this Creede till the time of Macedonius the heretique This heritique denied about the yeere of Christ 364 the Godhead of the holy Ghost against whom the first Constantinopolitane counsell was gathered and condemned him It may be doubted whether Zonaras write true for that it is in the Nicaene Creede and in that of Athanasius Sure it is that the Scripture teacheth it and till more question was made of it it was not so cleare as others Where-vpon Gregory Nazianzen in an Epistle writeth to Basil thus Teach vs how farre we should in disputing about the Diuinitie of the holy Ghost and what words we should vse and how warily we are to behaue our selues Erasmus was blamed by some for his boldnes this way in saying that the Scripture did not call the holy Ghost God But if it were as Zonaras writeth surely these words of the Creede were not ioyned together by the Apostles though the doctrine be Apostolical Que. Doth not the placing of this article put some inequality betweene the persons Aun No it is onely for orders sake besides seeing the personall being of the holy Ghost is of the Father and Sonne and the full manifestation thereof after Father and Sonne therefore is it named after The grounds of Scripture for it are Gen. 1 2. Where the holy Ghost is said to doe like an Hen to cherish and warme the creatures and as it were to put life into them as to Chickens which no creature can doe 2 The forme of Baptisme doth manifestly proue this Math. 28 25 we are not baptized
into that but wherein we beleeue 3 That prayer 2 Cor. 13 13. doth manifestly proue the same 4 Ad Reuel 1 4. and Act 5 3 4. 5 The contempt of the holy Ghost is noted for a greeuous sinne Heb 10 29. 6 The sinne against the holy Ghost vnpardonable 7 Iustin Martyr thinketh the doctrine of the holy Ghost so cleare as that he thinketh that Plato knew it The meaning wil appeare from the words knowne wherin is repeated the profession and that wherein the profession is to beleeue The profession and the meaning of it looke at the first It is heere repeated for the long setting downe of the doctrine touching Christ as to imply that it is to be repeated to euery article particulerly That in which the profession sayeth I doe beleeue is the holie Ghost Ghost is an old English word and is the same with spirit so ghostly Father counsaile for spirituall A spirit is a substance not hauing body And is creating created Creating is heere meant this is God and infinite Vsed of God it sometimes signifieth essentially personally Essentially Iohn 4 24. God is a spirit Personally in this place and else where Que. Why is the third person in speciall called spirit Aun Not onely for that it hath the common nature of God but for that the being of it is as inspired or breathed this in another word is called proceeding Proceeding is whereby the holy Ghost partaketh the whole diuine Essence of God the Father God the Son Holy is free from sinne And is eyther made holy making holy This holy Ghost is not onely holy but maketh holy Que. Doth not the Father and Sonne make holy Aun Yes Iohn 17 17 19 but by the holy Ghost The contents of this article aunswereth to this question What beleeuest thou of the holy Ghost I beleeue in the holy Ghost The things which the Scripture teacheth to beleeue touching the holy Ghost are either of himselfe or of his works Of himselfe it teacheth to beleeue three points 1 That the holy Ghost is God This may appeare for that he is called Iehoua compare Esa 6 9 with Act 28 25. And Ier. 31 31 with the couenant in Baptisme He is called God 1 Cor. 3 16. 1 Cor. 6 19 20. 1 Cor. 12 6 11. He is euery where Psal 139 7. He knoweth all things Iohn 14 26. He is almighty Math. 12 28. He createth and gouerneth all things Gene. 1 2. Psalme 104 3. He is adored 2 That the holy Ghost is a distinct person from the Father This may appeare Math. 3 16 Math. 28 23. 2 Cor 13 13. 3. That the holy Ghost is of the same substance and dignity with God the Father Thus farre the things which the Scripture teacheth to beleeue of the holy Ghost himselfe now follow those which are touching his works and heerein that I beleeue I ought 1 to haue some works 2 to discerne them That I ought to haue some works it appeareth for that I cannot call the Lord Iesus without the spirit and if I haue not the spirit of Christ I am none of Christes These works can neuer wholely be left The works I ought to haue in me being of yeeres of discretion and hauing meanes are to saluation 1 Sauing knowledge of the wil of God 2 Beleeuing the promises of God in Iesus 3 Regeneration or sanctification to obedience of the whole Law and word of God 4 Leading into all truth 5 Spiritual groweth encrease Discerne we are commanded to try the spirits 1 Ioh. 4 1. Discerning teacheth first 1 Whence these graces come by meanes of the word Athanasius saith Wheresoeuer the spirit is he is by the word of Sacraments prayer company conference 2 How they are discerned from counterfait That wee shall finde for that the spirit sauing draweth all to the word 2 Driueth to Christ stirreth vp to sanctification not onely restraineth 3 Howe they are to be cherished namely by the same meanes they were bred Hitherto hath beene the doctrine to be beleeued concerning God now followeth that which is concerning the Church to the end of the Creede Well saith S. Augustine the right order of confession did require that after the Trinity should be ioyned the Church as an house for the dweller Gods Temple for himselfe the Citty for the first founder Now all that is said and to be held of the Church is as it is in it selfe or in the gifts bestowed vpon it In it selfe the Church is holy Catholique But first must the reading be cleared There is a word to be repeated the verbe I beleeue Of this we shal heere neede to repeate nothing Quest It may be enquired whether the word in be not also to be repeated Aun No the best coppies haue it not in so much as the Catechisme of the counsell of Trent refuseth it 2 The Church is a creature may not be trusted in 3 Whomsoeuer we trust in we may pray vnto so must we not to the Church Obict The people are said to haue beleeued in Moses Aun Vnproperly They beleeued that word which Moses deliuered them from God the word was Gods word Onely that which we are said to beleeue must be considered that is the Church with the marks thereof Now according to the course to be held let vs consider some Scriptures where-vpon this doctrine touching the Church resteth And indeede for the prouing of this article most of the Scriptures serue as likewise the chiefest works of God God had his Church in counsaile from before the creation of the world Eph 1 4. This is the seede of the woman Gen. 3 15. Christ without this Church is as it were maymed it being his body he the head Ephe. 1 22. Ephe. 5 23. Otherwise cannot the couenant of God be which is made to the Church And to omit further proofe experience doth manifestly shew that there is such a thing Besides that the Church is holy it is as cleare as the former Ephe 5 2 27. The Saints haue washed their garments in the blood of the Lambe God doth so commaund Without holines none shall see God Heb. 12 14. It is also Catholique Apoca 5 9 10. Heb. 12 22. Eph. 3 15. The meaning heereof wil arise from the right knowledge of the words and those 1 seuerally 2 ioyntly Church euery way is not taken alike In common speech the common people take it for a building for holy vses so is it the same with temple It is not so to be vnderstoode heere Sometimes it is taken more generally and ciuilly for any assembly as Acts 19 39 40 so must it not be taken heere Lastly it is taken specially and in the scriptures for the whole company of men and Angels predestinate chosen called iustified sanctified and in their time to be glorified Angels from the first men after death It hath the name in Greeke and Latine of calling out and seuering from others being indeede Gods chosen and select company The name in English I
take it is of the Greeke Kyriake as belonging to the Lord for so it doth For better vnderstanding heereof consider the distinctions of the Church and some properties The distinctions are in words not of the scripture but of learned writers 1 As into generall The whole company particular A part The generall is meant in the Creede 2 Againe the whole hath parts So is the Church militant triumphant Militant is that which is warring in this life against the flesh the deuil and the world Triumphant is in glory in heauen Both together heere are meant 3 The Church is 1 visible that may be seene to be a Church 2 Inuisible that is not apparent to outward sence to be a Church The whole Church together in this life is inuisible Particular Church is sometimes visible inuisible The visible particuler Church hath hypocrites admixed The Creede speaketh of the whole Church together and so inuisible in this life Properties of the Church besides these named in the Creede 1 It is but one 2 It hath but one head Christ 3 Out of it is no saluation 4 It shal neuer decay Math. 16 18. 5 It is neuer seuered from Christ The markes in the Creede are holy Catholique Holy is free from sinne raigning and condemning One may be holy vnperfectly perfectly Vnperfectly by sanctification in this life Perfectly by imputation in this life sanctification in the life to come It is meant euery way heere Catholique is a Greeke word and is vsed in Wryters two wayes vnproperly properly Vnproperly and so it signifieth as much as orthodoxall In which sence sometimes the Fathers vse it So might Rome in former time haue been Catholique so is England Scotland c. Catholique now Where marke a cosonage of the Papists who would make the world beleeue that Catholique and Romaine Church is all one and for that Rome was sometimes in this sence Catholique it should be euery way now As well might they iudge the Catholique King to be King of all the world Properly it signifieth as much as vniuersall not tied to one people in one Country of one time of one condition c. So is it to be taken heere The Nicene Creede addeth Apostolique that is holding the Apostles doctrine This the Romanists wrongfully appropriat to themselues Iointly the words together carie this sence that euery one who professeth this Creede 1 Beleeueth that there is such a company as is specified before 2 That himselfe is of the same company Heb. 3 1.1 Cor. 12 13 Heb. 12 22 23. The things which we are to beleeue cōcerning the church are whatsoeuer the word of God teacheth which though we cannot reckon vp all in this short manner of teaching in short time and in right order yet in the most necessary we will endeauour 1 To iudge and thinke very highly of the Church euen next God not onely for the place it hath in the Creede and order after the holy Ghost but for the titles it hath house of God pillar and firmenes of truth body of Christ spouse or wife of Christ. Christ himselfe 1 Cor. 12 12. Yet heere we must take heed that we think not too highlie of the Church As to iudge First that it is aboue the scriptures as the Papists in words teach at least some of them and all that the authority of the scriptures to vs ward hangeth vpon the Church and can no otherwise be knowne The Church is founded vpon the scriptures and Christ not Christ vpon the Church The authority of the scriptures is from thēselues or God in them as the authority of a Princes deede is from the Prince himselfe not from any other witnes So doeth light cause it selfe to be seene as the euidence of scriptures shew themselues to be scriptures Que. Doth the Church nothing to the scriptures Aun Yes 1 It keepeth the Roles and Records of the scripture 2 It discerneth canonicall from Apocriphall it maketh none canonicall 3 It publisheth the scriptures like a Crier 4 It expoundeth and openeth the scriptures Secondly to hold that the Church cannot erre For better vnderstanding whereof wee must know that some part of the Church is in heauen and that indeede can not erre the other is on earth of this doe we speake heere this can and doth erre being a visible company wherein are mixt bad with good Yea it may erre iudicially as the false Prophets to Achab the Scribes and Pharisies against Christ So as that it is no good saying this saith the Church therfore it is to be beleeued Thirdly to hold that the safest way from all error is to hold to the Church True it is indeede it is safe being in the Church visible whereof this is said but the safest is to hold to Christ and the scriptures 2 Neuer to doubt but that there is and shall be a Church for euer So as that it is not possible it should all alwayes be feene for some part are vnborne some are in heauen and very few sometimes haue beene on earth and could not be knowne to be of the Church 3 Thoroughly to take knowledge of the nature of the Church which wee beleeue and is not onely a company professing Christian faith hauing the same Sacraments and lawfull pastors vnder one head the Pope but as we heard before predestinate to glory in time called iustified sanctified and glorified 4 That Christ is the onely head of this Church 5 To know the proper markes of a true visible Church These are the word sacraments prayer good life When I say the word I meane the pure text in the pure sence of it and the sacraments in lawfull administration Que. Whether then is the Church of Rome a true visible Church Aun No For though it keepe a coppie of the Bible text yet it is with great corruption neither in the true and proper exposition For their body of doctrine which they would fetch from the scriptures ouer-turneth the foundation in their idolatry of the masse worshipping saints creatures their iustification by works c. Obiect They haue baptisme Aun They should haue it with the word so haue they it not 2 They haue Baptisme as a theefe might steale away the great seale without authority set it to writing no otherwise 6 That we should ioyne in communion with a true visible Church a true visible Church I call that hath the marks as before holding the foundation of saluation as before and must not seuer our selues there from Indeede we must not consent to sinne or discent in loue 7 That wee must labour to be true members of this Church which heere we beleeue So shall we doe by giuing all diligence to make our calling and choosing sure Calling implieth setting in sauing knowledge faith and obedience 8 That the Church is not appropriated to any people place time So as the Romanists doe fondly who would haue vs beleeue the Catholique Romaine Church As if one shold say the French Paris or English London church
whereas besides the Romaine is no particular Church 9 That all who professe themselues of the Church must be holy and grow in holines FINIS AN EXPOSITION vpon the 119 Psalme THE 119 Psalme is most heauenly and deserueth in speciall sort to be wel knowne remembred found by experience in euery of our harts It hath so many parts or staues the most learned call them Octonaries for that they haue eight lines or verses in them as there be letters in the Hebrew Alphabet euery verse of euery staffe beginning with the same Whereby is declared vnto vs 1 The diligence of the penner that with very carefull meditation it was framed 2 The worth of the Psalme in that the spirit fretteth and enameleth it with these Characters 3 And desire that the Reader should remember it being thus in order of elements set downe The same course is in other places of Scripture Psal 25 Psal 34 Psal 37. Psal 111 Psal 112. The Prouerb 31 Lamentations of Ieremie for the same ends This Psalme containeth truth and doctrines of diuers sorts the which to range in their orders and fitly to sunder is somewhat hard and not very necessary It is altogether as a man may terme it a christall not flattering glasse of all true godlines or a touchstone of all sincere harted worshippers of God liuely anatomie of laying open of a good soule Whereto the more one can find himselfe like the more mercy hath he found of God and oweth him the more praise The first staffe or octonarie setteth out vnto vs a good 〈◊〉 godly man or woman and that 1 at large as may be said 2 In more speciall sort The more at large or in generall setting forth of a good and godly person is in the three first verses and that after two sorts 1 From the duties of this party 2 From the commendation of his estate The duties are sixe two and two linked together in euery verse The commendation that such parties are blessed But before wee can as we should with profit consider of this or other such places of scriptures where morrall duties are commended or commaunded somewhat before hand must be knowne First that though no word be spoken of Christ it must alwayes be vnderstood that he is the full and onely cause of euery of our saluations 2 That these and such like duties are then commended in any party when the party is first in Christ that is for Christes sake hath pardon of his sinnes and imputation of accounting of true righteousnes otherwise not 3 They must come from faith working them for conscience to Godward for the deed done only neuer pleaseth God 4 In this and such like places are not the causes why one is happy so is hee onely for Christ but the signes which shew that he is happy 5 They must not be vnderstoode in the rigour strictnes of the morrall law but for the continuall desire purpose and endeauour to doe them and sorrowing when we cannot doe them if we faile to aske pardon set a fresh vpon them alwayes labouring to proue better better 6 That all defects and blemishes for Christes sake are and shall be pardoned Nowe come wee to the duties which in nature be first Verse 1 though the Prophet begin with blessednes which as it is most excellent would rauish any mans hart after it and encourage that whatsoeuer might seeme to hinder these duties should be practised but of this afterward The first duty is vpright in the way Way is taken diuersly here vnproperly as it is very often in the scriptures For 1 A warrantable kind or estate of life common calling of Christian particular calling 2 For warrantable cariage in or vsage of that kinde of life Where-vpon we may perceaue that 1 The scripture would haue none inuent courses of life they must take them as their way left of God 2 As in the way one may meete with many inconueniences against which he prepareth so shall he in his life so as none should euer hope alwayes to be secure 3 If in way he goe not forward he is neuer the better so if we doe not encrease in goodnes we loyter in our life 4 Our Countrey and home is in heauen let vs not set downe our staues heere 1 This way is such as that it is one pointed out by the scriptures walked in by direction of them bringing to one home So saith Ier. 32 39. Wherefore he blameth them who goe about to change their wayes Ier. 2.36 looke Psal 125 5. Euery one shall not be saued walking in his particular way what so euer it be as the Turkes thinke and Atheists would haue it He must enquire of the old way Ier 6 16. and know that that is the way and walke in it Esa 30 21. 2 This way is such as euery one must walke in it Well therefore haue the translatours set downe the word their which is not in the Hebrew to open the meaning of the holy Ghost 1 No man must be inordinate or out of a calling 2 Not so busie to censure others as first to looke to him selfe Vpright the Hebrew word is Temime The word Tam whereof it commeth doth signifie properly vnproperly It signifieth properly when it is put for a thing perfect in the kinde of it so as it wanteth nothing so is the law of God said to be Psal 19 18 so Thummim in Aarons brest representing Christes full holines It signifieth vnproperly when it is put for a thing where somewhat is wanting though it come very neere or endeuoureth to come neere to full perfection as often is seene in many places of the scriptures So was Noah Iob Tam or perfect though they wanted somewhat So is it taken in this place For the most vpright in the world Christ onely excepted haue not had all So as that the supposed perfection of Pelagian or Romaine Catholique cannot warrant it selfe Now this which signifieth somewhat vnproperly is likewise taken two wayes 1 for sincerity 2 Vnblameablenes For sincerity as 1 Kings 9 4. And is quite contrary to hypocrisie Hypocrisie is most naturall displeasing God hard to discry in a mans owne selfe and will creepe into euery good duty toward God or man And yet for all that men must not be hypocrites but sincere Which the better to know consider what is sincerity how necessary how to be tried how to be kept Sincerity or vprightnes in this place first meant is conformity of the whole man with sound and full information to euerlasting life This information is in the truth of God well vnderstood and beleeued The whole man is soule and body thoughts will practises at all times Conformity is fashioning all things according to sound truth A sincere man is like a christall glasse with a light in the middest which appeareth through euery part thereof so as that truth within breaketh out in euery parcell Sincere men therefore 1 are in euery
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
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
is no limitation or setting downe of this time certaine it is that sometime it was though not a-like alwayes neither can be in any It is hard to tell the particular times when Dauid had respect yet wee may be sure he had respect 1 When God stirred vp his heart to be set heere about which was in his priuate exorcise of reading praying and meditating or publique 2 It was not alwayes at least not in the same tenour and measure Sometimes Dauid sinned and did not respect Gods commaundements 3 Though it were not alwayes the Prophet is not ashamed to imply so much that others might take knowledge thereof We gather then that 1 If Dauid could not alwayes haue respect vnto Gods commaundements let euery of vs know wee shall neuer finde our selues of better mettall then he was our nature is most abhominable which besides outward tentations will turne our eyes from Gods commaundements 2 If we would respect them we must seeke to God and continually vse the meanes 3 It is cleere that Dauid considered how he found himselfe calling himselfe home to a reckoning as euery one should doe 4 The Saints of God how holy so euer will confesse their wants and defaults Thus much of the cause or occasion now followeth the euent then shall I not be confounded Wherein is likewise set downe the thing time The thing I shall not be confounded the time then Confusion commeth of a Latine word which though it may signifie such a mixture of things together that one cannot discerne betweene them yet heere the Hebrew whereof this commeth will not beare it but signifieth greatlie to be ashamed Shame is taken 1 properly For the affection vsually so called and appeareth in the countenance 2 Vnproperly When it is referred to the soule and conscience as very often shame and confusion is so taken in the scriptures Being confounded is taken in the second sence to wit vnproperly in this place for excessiue shame of the conscience before God and man Which is when a man is as much cast downe in conscience before God as the most shame faced man is or can be in countenance before any yea and more Now this shame or confusion may be considered firstly from a cause of it which is to misse or be disappointed for then shal a man haue bodily shame if he misse of his known particular designment or when so euer being of any good nature he doeth amisse so euen for the conscience if a sinne be committed or we misse of our desires to God our consciences are cast downe So as that Dauid heere meaneth that He shall haue no cause of shame 1 Cause of shame is wittingly committing of any sinne true it is that all sinne will make ashamed but this most Therefore Dauid will auoide sinne as euery one should doe 2 Another cause of shame is missing our desires so shall not Dauid God will heare his prayers as all other of his children Psal 25 2 3. Thus are the wicked ashamed that is disappointed of their hope Marke the fruite of godly prayers Secondly from the effects for as naturall or worldly shame hath many and great effects so much more hath the shame of conscience as being part of the torment of hell 1 As in worldly shame one and a first work is to change the minde so shame of conscience will make it change the minde and iudgement for seeing it selfe to haue done amisse it must needes repent and that much blaming and accusing it selfe So shall not Dauid neede to feare that he shall doe for endeuouring to keepe Gods commaundements he shall not neede to change his minde but to continue and encrease So Abigael telleth Dauid that when God shall haue giuen him the Kingdome that it shal be no griefe vnto him nor offence of minde that hee hath not shed blood causelesse 1 Sam. 25 31 she meaneth this work of the conscience So shall Dauid and all other Gods seruants be free from greatly blaming themselues which what a torment it is we cannot be ignorant looke Prouerb 5 11 12. Indeede repentance is a continuall practise of all and euery the children of GOD so as that the former may be doubted of Aun Repentance may be considered as beginning encreasing Beginning is at the first turne change of man to God after which a man is preserued from the wilfull committing of grosse sinnes Encreasing repentance is groweth in the former when liuing out of grosse sinnes and being truly turned to God we labour to draw neerer and neerer vnto him thus with encreasing repentance we must alwayes change repent not with the first and beginning repentance which we can not but haue if we regard Gods commaundements 2 As worldly shame hath feare to come in presence so is it in shame of the conscience wicked men dare not come in the presence of God Adam and Eue hid themselues Cain fled from the presence of God Dauid and other Gods children shall not thus be ashamed 3 Naturall shame maketh one alwayes doubt whether duties doe please it rather thinketh they displease so doth feare and shame of conscience driue a man to thinke that God doth not care for any thing that he doeth So was it with Cain as in deede he saw he did not please God Gen. 4 5. From this Dauid and those who respect Gods cōmaundements are free 4 Naturall shame discourageth a man from doing duties as not being liked so will this shame of conscience make that a man shal haue no hart in any good duty Thirdly from the property bodily or worldly shame is with as great vnquietnes as possibly may be It cannot be otherwise with shame and confusion of the conscience from this likewise Dauid other Gods children are free This which the Prophet speaketh I should not be confounded is a kinde of speech in which by the lesse the more and greater is set downe so Psal 51 17. Thou doest not despise for thou doest very well like and 1 Cor 11 22. I praise you not that is I much dispraise and blame you so Heb. 13 17. Will be not profitable for you that is will be very hurtfull so is it heere I shall not be confounded that is I shall haue great boldnes and comfort All which doth arise from a cleare and good conscience which is a continuall feast Prouerb 1 5 15 so that the thing the Prophet meaneth that he hath a good conscience and the fruite thereof And first for a good conscience 1 what it is 2 how it is wrought 3 what be the properties of it Before we can know a good conscience know what conscience is which well we may doe by the parts of it The first is a knowledge of truth and falshoode good and bad Therfore is it called conscience that is with knowledge and that not onely in generall rules but in speciall and particular wherein conscience especially appeareth generall rules are in the Synteresis particular knowledge and
1 That those which saw had not forgotten the word 2 That they rehearsed to others those things which they knew themselues Hitherto concerning the worke of others towards him now followeth his owne endeuour hee had searched out all things perfectly from the beginning The act he had searched out The obiect all things c. He searched out not only sought after as namely who had learned and vnderstoode them Obseru 1 That Luke followed after holy men 2 He looked for fruit by conuersing with them and seeketh after all things that appertaine vnto Christ from them that vnderstoode them 3 He doth not giue ouer before he hath attained 4 He getteth that which he seeketh Our trauaile is neuer in vaine Perfectly 1 As that nothing was wanting 2 Hee will not slightly know these things but thoroughly for number to haue all and to make vse of This must be our studie neither is it blamed if it be not most fruitfull It must be most diligent for instruction and vse to enforme others All things they be the speeches and deeds of Christ howbeit not all but such as were necessary vnto saluation for the world could not containe the bookes that should be written of all Vnderstand therefore that wholsome thinges are to be sought out 2 And that learned men know more themselues then is needefull they should teach others 3 That onely the saluation of the hearers is to be aymed at Also he searched out these things from the beginning which respecteth the order namely from the first ministerie of Iohn And he went thorough vnto the end Thus also we must doe Hitherto were the impulsiue causes Verse 4 now followeth the finall that thou mightest acknowledge c. Wherein are certaine propositions 1 Theophilus was instructed in the word 2 Yet the acknowledging of the truth is necessarie 3 Theophilus did not at the first acknowledge the truth of those things whereof he had heard 4 Luke wrote the Gospell that Theophilus might acknowledge the truth The doctrine and vse is manifold Obserue out of the first proposition 1 What catechising or instructing is 2 That it ought to goe before 3 That Catechising and a larger maner of expounding and applying the word of God are for substance all one Onely after Catechising a more accurate and large exposition is necessary 4 That Theophilus a man of ripe yeeres was catechised and stoode in neede thereof so as we ought not to scorne it That it is also necessary And seeing we are instructed from our youth there is good reason why we ought to be more learned But how if we haue cause to examine our selues search whether we haue no neede of Catechising 5 That Theophilus a most excellent man for place and ofspring gaue his minde vnto catechising and that he spared so much time from his owne busines to bestow on this Obserue out of the second proposition 1 What is that which is translated certaintie namely that truth whereof a man is perswaded Whereon who so euer resteth he shall neuer fall nor miscarie Of such is the word of God in it selfe Wherfore fearefull is the speech of one calling the Historie of Christ a fable And he that groundeth vpō the word of god cannot erre 2 That such truth is to be acknowledged Now acknowledgement hath 1 More full vnderstanding 2 Distinction 3 Profession Out of the third proposition after the proofe of it search whether in the world there is not alwayes the same slacknes in the hearers of the word which wee shall vnderstand by the causes of it which are 1 The excellencie of the doctrine it selfe going beyond our capacitie which euen not Adam knew in paradise 2 The deprauation of our nature 3 The spiritual aduersaries 4 The slender vsing of meanes 5 The contempt of the doctrine it selfe Que. But whence may wee be able to iudge of our acknowledging Aun Out of the former Theophilus being learned yet did not he sufficiently vnderstand 1 Much lesse did the vnlearned 2 Obserue that ignorance if it will amend it selfe and goe on to acknowledgement doth not condemne Luke doth not forsake rude Theophilus Out of the fourth proposition obserue 1 That to acknowledge the truth meanes are requisite 2 That the care of the Ministers must be that the hearers may haue the certaintie But why Aun Not onely for the solid comfort of the hearers but vnlesse the certainty be acknowledged the godly shal halt in their duties For they shal not so put their affiance in God as they ought 3 That writing is sufficient to perswade touching the certainty and therefore miracles are not to be expected 4 If once writing sufficed ought not much more so often reading and preaching establish our faith Iohn 1 Chap from the 1 ver to the 15. Hitherto hath beene the praeface the narration followeth in the rest of the whole body of the Gospels And it is summarie of the whole Gospell particular and distinct of euery seuerall branch The summarie narration is contained in the first Chapter of Iohn from the beginning of the first ver to the end of the 14. And it is concerning our Sauiour Christ God man and that either in himselfe or in the ministerie of Iohn the Baptist both which the order scarsely obserued are heere contained Now the sum of the 14 verses is a description of Christ God and man Whereof are two parts the former touching his deitie the latter touching his humanity That which is touching his deitie is from the first verse to the end of the 13. Wherein he auoucheth that Christ is God shewing it himself as also confirming it by testimonie He sheweth it in the ver 1 2 3 4 5 9 10 11 12 13. In the doctrine touching Christ his deitie two things are to be considered his essence person His essence in the ve beginning ending 1 2 3 4 5 9 10. And heere are comprehended his eternitie the name and appellation of God his effects The person is noted in these words was with God His eternitie is propounded in the first verse repeated in the second Seeing the Church by way of teaching vseth the words of essence and person although they be not found in the scripture we are to expound the same The essence is that whereby the deity hath his being and it is common The person is that whereby the deity is distinguished it is proper There is only one essence but a three fold person the Father the Sonne the holy Ghost This is therefore the drift of Iohn namely to shew that Christ is both God and also a distinct person This is the summe now let vs consider the words of the text Verse 1 In the first verse are contained three propositions In the beginning was the word this is the first proposition for the deitie of Christ proued from his eternitie the most plaine and naturall disposition whereof is thus The word was in the beginning And heere may be considered the subiect
the word attribute was in the beginning The Greeke word which is translated Word signifieth either reason or speech Tertullian in this place doth translate it reason But we will not innouate any thing The English translation hath it word it had beene better speech but that vse hath so preuailed For a word is but one speech doth consist of many which respect is agreeable to Christ All doe agree that by the vvord is meant Christ namely he of whom all we and the new testament doe so clearely preach but all doe not agree in the same motion or reason of it We omit nice and crabbed questions onely we wil endeuour to doe good This word may be taken 1 passiuely touching whom the word is 2 Actiuely who is the word and the speaker I suppose that both wayes it may rightly be vnderstood in this place For the whole speech of the scriptures is concerning Christ Iohn 1 45. Luk 24 25 27 ver Actiuely by a metaphor who hath disclosed the counsell of God the Father touching our saluation Iohn 1 18. Heb 1 1 Iohn 4 25. Math. 17 5. I am not ignorant what the Fathers say concerning speech vttered by mouth and conceaued in the mind These things which are spoken of Christ are to be vnderstood all others excluded Vse Seeing that all speech in the scripture is touching Christ let vs seeke him in our reading and hearing 2 And seeing he speaketh of the counsell of God let vs heare him 3 It is a great matter to beare the name of a Preacher deliuering this word Obserue the excellencie of the word Hitherto hath beene the subiect now followeth the attribute was in the beginning Beginning heere is meant in regard of time when things began to be wherefore in the 1 of Iohn 1 Chap 1 ver it is said from the beginning Que. Began he therefore then to be as some heretiques thought Aun No for the affirming of the present doth not denie the time past but Iohn would haue it thus vnderstood when things began then this word appeared as 1 Gen. and the 3. Gen 15 after the fall not when he was first brought forth into the world The word is from eternity but as soone as time is he appeareth That wee might alwayes set before our eyes the vvord And seeke him Neither iudge of things euer according to outward appearance Was that is subsisted in the preterperfect tense declaring his eternitie hee is God from himselfe a person from the Father by an vnvtterable manner of begetting Math. 3 17. Luk 3 22. And this word was declareth him to haue beene God before all worlds Euery eternall thing is God The heathen heretiques are condemned and all the Iewes which denie the eternitie of Christ 2 Learne also the certaintie of the saluation of the elect which is grounded vpon the eternall word 3 Also that our happines shall with him endure for euer And the word was with God this is the second proposition for the personalitie that we may so speake of the word Wherein are to be considered the particle and and the sentence The particle and declareth that it is not sufficient to beleeue the vvord to be God but also a distinct person The sentence will be cleare after these words are opened with God God is taken essentially often for the whole Trinitie personally for the father as in this place so also Iohn 17 3. With whom to be sheweth that the father and the sonne haue each their being Now this cannot be but in equall distinct persons The Father therefore is one the Sonne is another see the 3 of Math 16 17. Math 28 19. This distinction is onely by an incommunicable propertie the father begetteth the sonne is begotten In these things let vs be wise according to the scriptures in our iudgement speeches Equality is by which the vvord is in essence diuine attributes and works equall But it may be obiected the Father is greater then the Sonne Aun In regard of humaine nature not otherwise Vse Let vs remember that God is so to be worshipped as the misterie of the Trinity requireth otherwise wee shall not worship him 2 That there is the same nature will c. of the vvord with the Father So as being perswaded of the good pleasure of Christ concerning our saluation we cannot doubt of the Fathers 3 Hence an aunswer may be returned to such as demaund what was before the world The third proposition and that word was God Word as before also the verbe was God in this place is not put personally but essentially as it is vsed vpon euery of the three persons otherwise the same should be affirmed of the same the word is the word Expresly therefore the word is called God neither is it so called onely but also is so indeede Many testimonies may be heere heaped vp Vse 1 Though the word be God yet is there but one God Que. How can it be that 3 should be called God and there be onely one Aun Very well by reason of the indiuisiblenes of essence It is also a most profound misterie where-into we are not to diue 2 The cauill of Arrius is excluded calling Christ a made God He was God from himselfe before all times 3 The word of Christ and concerning Christ is diuine Heere-vnto we are most diligently to attend 4 Euen to the word seeing he is God prayers are due otherwise then the Papists falsely say we doe denie Thus hath beene the proposition in the deitie and person of the word the repetition followeth in the 2 verse Verse 2 1 Whence let vs vnderstand that in teaching place is to be giuen to repetitions 2 And that the article of that doctrine is not learned altogether and at once 3 And these words in the beginning are to be repeated by a certaine property of speech called Apo koinou Hitherto hath beene the setting downe of the doctrine the confirmation of the diuine essence of the word followeth And it is from effects verse 3 4 5. testimonie in the rest The effects are all things existing which seeing they had their first being from God and now are said to haue beene by the Word they proue the Word to be God That the Word created all things the Euangelist sheweth by a distribution For all things that are are either voyd of life liuing creatures endued with a reasonable soule these the Word made therefore all things The 3 verse serueth to proue the first part of the minor proposition the fourth and fift doe serue for the second and third The 3 ver is enlarged by a Pleonasmus as Iohn 1 20. Psal 40 10 11. Esa 38 1. And it hath two propositions The first all things were made by it The second and without it was made nothing that was made In the first there are contained three things The Author implied in the word it 2 The things that were made all things 3 The manner of making by it It that is
vse all meanes that we may be in the light The second sentence or proposition is this and the darknes comprehended it not Whatsoeuer difficultie is in this place it is in the word comprehended which properly signifieth to hold all The whole light all the creatures are not able to containe neyther doth the Euangelist signifie this It is certaine that the fault of darknes is heere meant which is that they had not apprehended it rather then not comprehended it Neither is this not apprehending euery way condemned For who apprehendeth what things were done before the world Heere therefore is reprehended the not apprehending of those things which are necessary to saluation Of which condition are these to be ignorant that the VVord is God that the VVord ought to be made man that he is the Sauiour of the world that he is to be layd hold on by faith A man may be in the middest of light he himselfe notwithstanding remaining blind Wherefore let vs not footh vp our selues in the bare hauing of the meanes 2 We sinne greeuously if we see not the light which shineth Then God reputeth vs not to comprehend the light whē we be ignorant of those things which tend to our owne faluation Iohn 1 Chap 6 7 verse There was a man sent from God Verse 6 IN this 6 and 7 verses is a second reason whereby the Euangelist proueth that the word is God to wit from the witnes of Iohn Wherein wee may consider the party witnessing ver the 6 namely the person the thing witnessed verse the 7 to wit the office The party witnessing is a man sent from God whose name was Iohn that which he witnessed is that he came for a witnes c. In the party we may consider the condition of the party a man his warrant sent from God his name Iohn It is said he was otherwise then before where a being in the word it selfe was implied heere is meant that he so was made and created Aman that is borne of a woman of mankinde a male a man growne as may appeare in that Iohns ministerie began a little before Christes baptising when Christ was about 30 yeeres Iohn was but sixe moneths before him Que. But why may some body say needeth this to say that Iohn was of mankind c. Aun Some by occasion of Mal 3 1 did think that Iohn was an Angel in nature nay the Iewes at this time of Iohns ministerie could not well tell what to thinke of him as Iohn 1 21 for ending of which doubts it is heere said hee was a man that is as of the nature of man so hauing the most infirmities of man and nothing to outward shew more then ordinarie Heereby we see that euen in great matters God vseth the ministerie of men This appeareth through the body of scriptures 1 God doth thus for our good that wee may the better learne things taught For if GOD himselfe or an Angell should teach vs we should be so astonied as that we could not marke or attend 2 Secondly to trie our faith for if God himselfe or Angels should teach we might for feare attend but when men like our selues subiect to the like and greater passions then our selues teach and we learne it is manifest that the euidence of the truth preuaileth with vs. Let vs therefore attend to the ministeries of men not looking for Angels or reuelations And seeing that Iohn was so a man as that he had no other outward grace of countenance friends speech c let vs know that these outward things giue no sound force to the word to preuaile with our consciences but onely that which carrieth is the euident truth of the word of God His warrant followeth sent from God where marke that Iohn would doe nothing without his warrant no more should we Now heere we may consider the party sending God the kind of Iohns warrant sent God is Father Sonne and holy Ghost who onely is able and carefull to send Math. 28 18 19. Ephe. 4 11. Mathew 9 38. 1 Wherefore we wanting Iohns are in Gods displeasure desirous to haue them must seeke to him hauing them must thank him for them 2 Iohns sent must carry themselues in compasse of their commission as being sent from God 3 All must entertaine such as are sent from GOD accordingly with due respect of the sender The kind of Iohns warrant followeth sent that is he hauing direction what to doe was commaunded to goe about it God commaunded thus by his word Luk. 3 2. One might aske whether this word were by mouth or to the minds immediate by God himselfe or some others but it is more curious then needeth It was most like to be to Iohns mind by the instinct of the holy Ghost which Iohn had from his mothers wombe Luk 1 15. For it is not probable that in those corrupt times any should whet on Iohn outwardly Iohn began his ministerie some-what before Christ This word of God to Iohn implieth a sufficiencie in Iohn God neuer sendeth but such as are furnished with abiliments for the duties doing such ability is called a gift As Iohn did so must all not goe about any thing without as warrant so in particular and from the word of God so as all must be certaine that they are sent Que. How may that be will some body say Aun When I haue a gift and authority will haue me vse it When may I iudge I haue a gift When I haue vsed the meanes and haue approbation of those who are to try and iudge 1 Authority is of God in his word allowing by his spirit stirring to be willing to vse our gift 2 Men calling to the vse thereof and setting to that end in some place It may be said Iohn was not so he had no calling of or from men Aun Sending or calling is ordinarie or extraordinarie Ordinarie requireth alwayes humaine authority so doth not extraordinarie Indeede extraordinarie though it haue not vocation of men before yet it hath approbation of them for afterward as the seale for ratifying of the sending Now then Iohns calling was extraordinarie This calling hath place in disordered Churches which are beginning to be reformed not in setled and confirmed Churches Of the former kind the Iewes Church was when Iohn first came By this may we aunswer our aduersaries of the Church of Rome demaunding vs whence Luther Zuinglius came being sent from no humaine authoritie whence the Ministers who after succeeded sprang since none were made by Bishops vsually so called These mens first calling in part was extraordinarie and therefore could haue no humaine authority which was so disordered as that it had neede to be reformed The times were as those in which Iohn Baptist came it may appeare by Gods raysing vp Zuinglius and Luther about one time in sundry places neither knowing of other by the wonderfull gifts of the spirit they had by Luthers strange preseruation and bringing on still
cold water they shall not loose their reward Some receiue him with small knowledge weake fayth they are children if they will grow and continue Some are receiuers in many and great crosses yet vvill theyr beeing children lessen and ease their crosses Now then seeing that receiuers of the Word haue such fauours who would not receiue Or seeing that the Word doth so think of receiuers why should not we make great account of them But heere it may be demaunded 1 Is our receiuing the Word a cause of our beeing the children of God Aun No wee are children adopted in Christ It is no working cause with God it onely declareth vnto me 2 Is our receiuing before our beeing children Neither In order is first beeing a child then followeth receiuing though sometimes for time they goe together 3 What then is the meaning heereof Aun The Euangelist writeth to young and new receiuers who were willing indeede to receiue but presently saw nothing but crosses and calamities hee therefore wisheth thē to know theyr estate though nothing yet that they are the children of God whereuppon Paule prayeth for the Ephesians 1 chap 18 verse 1 By this Christians should learne not to mislike theyr present estate for crosses but to search into it they shall find matter of great comfort 2 That neuer any sauing grace is alone receiuing is with adoption so as that we finding out one sauing grace in our selues we may be sure that we haue more 3 Adoption is in the beginning of all sauing graces 4 We may iudge of our adoption by our receiuing the Word Now followeth the noting of these parties 1 by theyr beliefe and wherein is the action or dutie and obiect Action or dutie is belieuing whereof wee haue spoken in another place Obiect his Name his that is the word comming as before His Name by a manner of speech in the Hebrew tongue is put for himselfe God is his Name Gods Name is himselfe Now him must we vnderstand as before verse 11. 1 Mark that first the things that make the word known are called himselfe so as that as we vse them we vse him 2 That faith is a note of a true receiuer 3 That faith especially respecteth Christ Verse 13 Thus farre for their beliefe their birth followeth verse 13. Wherein is shewen whence they are not borne and whence they are They are not borne of blood nor of the will of the flesh nor of the will of man These three branches for substance signifie one thing Blood the Greeke is bloods that whereof man taketh his beginning of conception or his beginning to be in the world Looke Ezech 16 6. Will is heere strong lust concupiscence as is in creatures for procreation Flesh some part or nature vnregenerate Will againe as before In all which the Euangelist would note the vsuall beginning of man 1 Which first it is good for vs thoroughly to think of 2 In thinking thereof to keepe a tenor of humility considering whence we rise 3 Note the vile lusting of the flesh 4 Learne to speake vnseemely thinges comely and honestly By this the Euangelist would shew that the vsuall manner of birth maketh not one the child of GOD not but that Gods children are carnally borne but this is not sufficient Quest How is it said 1 Cor 7 14 that theyr chyldren are holy Aun Not morrally but so as that they may not be hindered of the seales of the couenant 1 Learne heereby first not to reioyce in nature parentage c. 2 Presume not too much of good natures 3 Let parents helpe their children to another birth Now followeth whence they are borne to wit they are borne of God where first we must a little open the words God is essentially Father as 1 Peter 1 3 the Sonne as 1 Iohn 12 the holy Ghost as Iohn 3 3 5 for the workes of the Trinity to the creature are ioynt Of in greeke en vsually signifieth matter heere it doth not so but the efficient or first worker In deed naturall parents are so efficient as of their matter we came so is it not in our spirituall begetting Borne should better be begotten to expresse the greeke word and the thing heere meant The mother properly beareth heere God is as a father who begetteth so that the meaning is the whole holy Trinity worketh in vs this change This being borne is the same with being the child of God saue that there is signified one kind of being child to wit by adoption heare by regeneration there title heere possession as it were in part To better vnderstanding heereof we may consider the thing the Author the thing being begotten and this in the necessity of it and in the nature The necessity is such as that the Euangelist noteth it not onely to be commendable present but necessary so as without it we shall neuer well entertaine the Word Looke Ioh 3 3 5 7. So as vnlesse we become as litle children we cannot enter into the kingdome of heauen The nature is not a like vnderstood of all some take it for that which is called sanctification others for the whole worke of grace with whom I ioyne And as it is called regeneration or begetting so is it like thereunto saue that generation produceth substance this doth produce onely qualities and not all not powers but habits restoring to the power integrity with ready applycation to the first and proper obiect Christ defineth it Iohn 3 3 to be borne begotten againe the kind of it birth begetting the property of it againe 1 Birth or begetting in this kind hath infusion of life this is called seed of God 1 Iohn 3 9 to wit the gift of the holy ghost like naturall heat this continueth as long as spirituall life continueth 2 Diffusion of it ouer the whole man powers parts practises the counter-poyson of originall sin The property againe not to the same life as Nicodemus thought but to another which is called the life of God Christ the inner man the new man And is When a man in any life naturall ciuill houshold solitary sociall pleaseth God 1 When is that 1 when he is quickning his faith and repentance 2 Hath direction for euery particular 3 Doth euery thing thereafter in Christ 1 Where marke that the life of the regenerate and vnregenerate may be in the same things 2 That regeneration stretcheth to the whole man Que. But it may be demanded Is not one regenerate partaker of naturall birth Aun Yes but so as that which he receiueth from nature is ordered by the Spirit By this it may appeare that all are not regenerate and that it is hard to be regenerate Thus much of the thing The Author followeth God and God only For there is no begetting but of the flesh or God that which is of the flesh is flesh Now indeed though this new birth be principally of God yet are there vnder seruing causes whereof for all that none haue power to
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
yeeres is neuer without faith Quest Is it heere meant that Iohn from his Mothers wombe should haue faith Aun We may speake of faith in the seede and as it may proue afterward or as it is present if in the seede as the full care may be said to be in the graine it may be allowed otherwise it is not actuall for children haue no knowledge Ob. It is said without faith we cannot please God therfore Aun That is meant in parties of discretion and vnderstanding Many such speeches haue their limitation The partie that was not circumcised was threatned to be cut of from out of Gods people and yet many died before time of circumcision therefore it is meant of contemning So whosoeuer eateth not Christs flesh c. Furnishing to particular calling is whereby one is endued with abilitie to doe the worke of his warrantable calling Now this gift is promised not only as excellent but as necessary And though Iohn Baptist were an extraordinarie man yet somewhat in this is for our instruction 1 It is necessary for euery one in his place to haue the Holy Ghost 2 The Holy Ghost must shew himselfe in euery of vs by sainctification and abilities for our calling 3 If gifts for particular calling are of the holy Ghost particular callings in their kind are holy 4 That which was giuen to Iohn extraordinarily is bestowed vpon vs by meanes of the word prayer endeauour 5 Gifts of the Spirit must be vsed to the honour of the giuer The measure followeth filled This may some say belongeth to Christ who hath fulnesse Aun Christ hath fulnesse of himselfe Iohn from Christ Christ hath perfect fulnesse Iohn but in comparison of others so as this filled is to haue a great measure aboue other men The same is contrary Act 5 3. 1 See that God giueth not all alike to all So as none must repine at others or be grieued for themselues 2 In the greater places men are the more fulnesse neede they of the Holy Ghost Great places are to be iudged by the great good they procure and the great numbers they haue to doe with Therefore Princes Magistrates Ministers maisters of families must labour for more then others The time is from his mothers wombe the Syrian hath it in his mothers wombe the meaning is as soone as possibly may be So was it with Ieremie Timothie c. 1 So God furnisheth before he vse men Men therefore must looke to their giftes before they venture on places 2 He furnisheth as soone as may be to teach vs that we ought so to doe in our children or with any we haue to deale with The fourth and last branch remaineth verse 16 17. Which sheweth a great worke that Iohn shall doe Verse 16 Which for that it seemeth improbable is not onely named but further cleered It is named verse 16 cleered 17. It is named in that it is said and many of the children of Israell shall he turne to their Lord God Marke what is a cheefest worke that God setteth his about It may be marueiled this to turne men being a worke of God how it can be said of Iohn Not indeede for that Iohn did it by his owne power or godlinesse but for that he was the meanes which God blessed The like is elswhere 1 This should teach vs to vse all meanes with reuerence 2 In the due vse of meanes to waite for blessing 3 That we neede not seeke outward and worldly helpes since Iohn so silly a man for the world wrought this The worke we may consider in it selfe and toward the persons whom it is said to concerne In it selfe it is conuerting to their Lord God Conuerting is the same that is to cause to repent yet by it is implied a turning a side so indeede haue we all done And in this worke we may marke the nature of it and that whereto it must be The nature is conuerting Conuerting is changing For better vnderstanding whereof we may consider the thing to be conuerted the properties of conuersion and the parts The thing is the whole man The properties are that 1 it must be true 2 present 3 manifest 4 continually 5 daily mending The parts are 1 dying to sin in the practise and in the power 2 liuing to godlinesse That whereunto this turning is is their Lord God that is the Lord their God so that it is the Lord who is further made knowen by this addition their God In speaking heereof consider the meaning and of whom it is meant Lord doth signifie the true God as before and that most properly in his essence but not so heere for Gods essence is euery where and none can trune from it But heere it is put for Gods fauour and will so Zephan 2 3. So that heere to the Lord is to his will or liking His will is our sanctification 1 Thess 4 3. And indeed the Angell meaneth to the liking or liknesse of God and his image The beginning whereof is in faith and perfection in wisedome and rightousnesse So as that whosoeuer will truely turne 1 Must beleeue in Christ 2 Must be holy 3 Must be righteous The addition whereby the Lord is made knowen is their God which are the words of the couenant The foundation whereof is God the parties couenanting are God and the people God bringeth all good things with him He in couenanting offereth all good things The people couenanting promise to doe as a people should Marke 1 That though God offer a people neuer so many fauours yet there may be want of turning actually to God 2 That people professing themselues of God may come short in doing duties But of whom may this be meant It is true of the whole Trinity neuerthelesse heere it seemeth to be spoken of Christ For it is to be taken of him before whose face Iohn went as Luc 1 17. Now sure it is Iohn was Christs fore-runner and indeed Iohn did point to the Lambe of God Iohn 1 29. So as this place 1 Proueth that Christ is the true Lord God as likwise Thomas calleth him Ioh 20 28. 2 That if we turne to God it must be to Christ and by Christ 3 That to the Iewes was Christ offered The persons on whom this worke is are many of the children of Israell that is Israelites the children of Achaians for the Achaians sonne of man Sonnes are posteritie Israell before Iacob Marke that backsliding children may come of good parents So as parents must not cease to bring vp theyr children in the feare of God and if things fall out otherwise in their children then they desire to comfort themselues in theyr duties doone That though men haue meanes as these Israelites yet they may be turned from God Such as are Israelites when meanes serue turne to God Many not all For all are not turned Many turne at one mans preaching and that but a while why doe we reuolt and not be confirmed and grow at so many and
so long time preaching verse 17 Now followeth the cleering heereof verse 17. vvhereof we may speake generally and specially Generally obseruing 1 That as the Angel would haue Zacharie perswaded of this which was deliuered so is it our dutie to be throughly perswaded of the truth of that which God bewrayeth vnto vs. 2 God caring so long before for his Church it was aboue 400. yeeres he doth care for it in present 3 We may aunswer the Papists who aske vs where our Church was before Luther the like might be saide of the Church before Iohn Baptist 4 This prophecie so long before vttered in time performed may teach vs that so shall other the word of God In speciall this verse is to apply the prophecie in Malachie 4 to Iohn the Baptist VVhich is done by comparing the persons the gifts the workes The gifts that hee should goe before him in the Spirit and power of Elias Where is the gift with some making knowne of the person The person is said to goe before him This may serue to make knowne all seruitours of what sort soeuer generally but more specially Iohn the Baptist All that they must remember they are before God and so had neede to deale from the hart which if they do God seeing they may haue comfort whatsoeuer others thinke Specially Iohn where we may consider what hee is said to doe and in respect of whom Hee is saide to goe before that is liue some-while before him in the publique office of the ministerie For indeede so he did 6 months This was but as a seruaunt to make way for the maister following to the embacing of himselfe 1 Marke that precedence in time is no note of true aduauncement 2 Though it be to our owne disgrace in comparison of others we must doe our duties In respect of whom this is Christ One would haue thought that Christ should haue gone before Iohn to procure credit to Iohn not to sende Iohn the weaker before him but God in all his appointments must be obeied The gift is the Spirit and power which differ I take it as generall and speciall or cause and effect spirit is generall power speciall Spirit doth signifie the gifts of the Spirit whereby Iohn did his dutie Iohns dutie was to preach repentance and minister the sacrament of Baptisme The gifts necessary heerunto were 1 knowlege 2 vtterance 3 zeale which hath a great loue of God and the people which made him neglect no opportunities 4 seuere and strict life Power might signifie the efficacie which appeared in Iohns preaching but that followeth afterward I take it therefore for a gift whereby hee could hold out in this his course against the scoffes of the Iewes and frownings of all Herods courtiers These things in Iohn were personall and for that tyme yet is there neede of the like gifts for like persons in like times Consider whether our times may not in some sort be like those The liknesse of persons followeth in the person of Elias though there be no note of liknesse set out so Esa 1 10. Hos 3 5. It is not meant that Elias should personally reuiue or that by Metempsychosis his soule was in Iohn as Pythagoras and some Iewes thought it might But it is called the spirit of Elias for being like his as Numb 11 25 not that Moses lost any of the spirit but for that they had the like So the spirit of Elias is said to rest vpon Elizeus that is gifts like vnto them Otherwise accidences goe not from subiect to subiect Fitly may Elias and Iohn be likened together in person in respect of the corrupt times wherein they liued Hauing not many associats in the pure worship of God Elias hauing to doe with Ahab and Iesabell Iohn with Herod and Herodias They were both of great zeale of austere life The Iewes were deceiued looking for personall Elias so are the Papists in the end of the world Hetherto the liknesse in gifts the last is in worke to turne the harts c. Where are three speeches two of or from Malachie the third of the Angell The first that he may turne or to turne the harts c. Where is the thing he shall doe and the parties in whom he shall doe it The thing is he shall turne harts Turne is as before shall cause to repent Harts noteth the originall of true turning namely the hart Hart metonimically is the soule and so synecdochically the whole man So as vnlesse turning be from the hart and the hart bring the whole man there is no sound repentance The parties are the fathers toward the children Fathers and children all vnderstand not alike Some by Fathers meane the Iewes present Scribes and Pharisees elder in yeeres and aboue in place by children Iohn the Apostles to whom Iohn by his preaching should draw them to ioyne in faith and loue Others by Fathers vnderstand the Patriarches Abraham Isaac Iacob c by children the present Iewes as Iohn 8 39 Math 3 9. Ob. Why but then it were fitter to be said the harts of the children to the Fathers for the Fathers nowe cannot change their minde rather then of the Fathers to the children Aun You shall read the like phrases elswhere in Scripture Besides by a certaine metaphor liking or misliking is ascribed to them in heauen Though Abraham know vs not that is hath no cause to like vs. So Luke the 15 the Angels are said to reioyce so hell Esay 14 9. The latter is most probable Now these are put for that part of the triumphant Church whereto here Iohn below should gather his hearers in vnitie of the Spirit and faith and obedience For the Church is Christes body gathered together in one whereof that part in heauen is one this in the earth the other Learne 1 what we should looke to haue wrought in vs namely to be gathered to the Church and in what order namely first to God then to the Church 2 That hee that is not turned to God is not of the Catholique Church to his owne comfort 3 So must men be gathered to God as at one in themselues for faith and loue els is there no true turning 4 That heere beeing turned to God while wee are below we are sure to haue a part among the Fathers aboue The second seech is the disobedient to the wisedome of the iust men that is he shall turne the harts of the disobedient c. This speech is brought out as if it were in Malachie but is not Where we may see that there was an other Greeke translation of the Bible vsed then the supposed of the 72. It sufficeth vs that the holy Ghost vseth heere this clause Heere are only the parties mentioned disobedient which are turned to the wisedome of the iust men Disobedient heere are the children before The word for the which disobedient is set in the Originall may signifie either such as will not be perswaded to belieue or
22 23. And those are three 1 Zacharias tarying in the Temple ver 21 2 His dumbnesse verse 22. 3 His going home ver 23. Zacharias tarrying is first set downe in that it is said hee tarried in the Temple Secondly it is set out 1 by the peoples wayting 2 by theyr admiration In the setting downe are the person place of both which we haue spoken before The thing is tarrying that is continuance of time more then vsuall The vsuall time was while the incense vvas burnt This when God otherwise would Zacharias did exceede So as it may iustly fall out that holy assemblies may longer then ordinary be continued namely when iust occasions warrantable by the word require So as men must not at all times tye such exercise to the same stint of time Nor blame theyr Zachariasses if they sometimes continue longer then at other times Marke also that sometimes good customes may be ouerruled by an higher commaundement of God Zacharias tarrying is first set out by that the people wayted The people as before many together Wayting was theyr tarrying till he came Which they ought to haue done for that Zacharias was busie with God for them So as though all must be diligent yet if there should be any wayting people in matters of diuine worship should waite for Ministers rather thē Ministers for people Looke Cornelius his fact Acts 10 24. And indeede for people that haue not prepared themselues at home timely repayring to the assemblies may supply domesticall wanting preparation Men attend vpon Lawyers and Physitians though they pray and pay Note besides that the people departed not though Zacharias tarried longer then ordinarie It is a fault in people when Ministers at set times are faine to attend vpon the people till they come As also when the people depart before the assembly be orderly dismissed The peoples wondring noteth 1 That they thought it a strange thing So as Zacharias did not vse to breake good customes no more should we 2 As that the people did not hastily blame Zacharias for long tarrying no more should we The second is his dumnesse Verse 22 verse 22. And this is set downe shortly and more largely Shortly in two degrees 1 That he was dumbe 2 Continued dumbe And of both these somewhat was spoken before The larger setting downe of these is in three poynts 1 From the presentnes 2 The occasion 3 The effect The presentnesse that as soone as euer hee came out hee could not speake So as wee must be perswaded of Gods almighty power who can say and doe and feare his threatnings least they fall presently vpon vs. Quest Why is his dumbnesse at his comming out noted Aun For that eyther he should haue vsed some speech of edification vnto them or made some defence for his long tarrying or dissolued the assembly with the blessing Numb 6 23. The occasion is seeing a vision And this is noted to be knowne by the people and to haue been in the Temple Vision is a sight one of the meanes whereby God opened himselfe vnto his people This was sometimes to the minde sometimes to the bodie and eyes As heere in this place For it is most probable that the Angell appeared in some visible shape Now these visions were of speciall fauour and not ordinarie So doth God grace his children bewraying himselfe more familiarly to his children then others if not by such visions yet by the word and worke of the holy Ghost So as the godly should comfort themselues in their estate and the wicked haue no cause to contemne them Quest Are we now to looke for such visions Aun No. For Christ is he in whom God hath spoken to vs. Only the visions we are to looke at are in the word and Sacraments Luther saith notably that if God should offer him a vision to confirme him in the truth of his doctrine he would refuse it he had such euidence for it in the word This vision the people perceiued that Zacharias saw The word perceiuing in the Greeke is knew To know is without dieceit to perceiue This perceiuing is infallible probable Probable is heere vnderstood for the people might haue beene deceiued Ob. Zachary might haue seene some euill sight which might thus haue affected him Aun True yet Zacharias godlinesse made them thinke the best of him So as Godlinesse purchaseth credit where it is Men ought to presume the best of godly men This vision was in the Temple Which may incourage vs to serue God in our places for then God will one way or other shew himselfe fauourable vnto vs. Now followeth the effect wherby is proued Zacharias dumnesse For proferring to speake he could not but was faine to vse signes Ob. One may thinke that Zacharias finding his vnabilitie to speake was vnaduised to vse signes to his owne discredit which could not otherwise be in some of the people and did not rather withdraw himselfe Aun Men must not when God is to be glorified though it be to their owne shame seeke shiftes and cloakes The third and last remaineth Verse 23 and is his going home to his house Which is set out by the time when the dayes of his office were fulfilled And heere first marke the words then the matter Dayes signifie time fulfilled accomplished or continued That which is heere translated office and so by the vulgar is Act 13 2 interpreted saying or singing masse by the Papists And yet one would marueile why they should so take it there and not heere or refusing it heere should vnderstand it there Leturgie signifieth any publique seruice looke Rom 13 6. The matter is behind It may be demanded how many dayes his office lasted Aun I thinke seauen as may be gathered 2 King 11 9. Sure it is that Zacharias did not depart before they were run out Ob. How could Zacharias discharge the Priests office lacking speech Aun Others supplied the duties of speech he did that he could to looke to the lights incense c. So as we must be willing to doe what we can when we cannot doe as we should As sure it is when the dayes were ouer that then he went as to refresh himselfe after his labours so to fit himselfe by study for afterward as also to doe the duties in his priuate family So as that Magistrats Ministers and others in place are to haue conuenient refreshings Now for the better vnderstanding of his going home we must know that 1 The publique worship of God was to be performed at Ierusalem 2 The Priests did not all dwell there 3 They came from their owne houses and had chambers about the Temple that they might be neerer to their businesse Neh 13. So haue our termers towards Westminster The Papists gather from hence that Priests should haue no wiues as well might they say no houses and say the like of our Lawyers who goe to London to the terme Zacharias house was in the hill countrie of Iudea a mile from Emaus