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
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
world but to his cleanenesse before God euen for his scandals toward men Thus much of the confession of vncleanenesse nowe followeth the desire to be clensed which God commaundeth as necessarie Esay 52 11 and Iere 13 27 is likewise promised in Ezechiel 36 21 hoped for by the Prophet Psalme 19 13. So as that we should not beare euen the least spotte no not in others Iude 23 much more not in our selues beeing all to be presented without spot and in the white shining robes of Christ Now then who seeth not himselfe to haue as much need as Dauid or any Wee euery of vs drinking in sinne c. vvherefore we ought as earnestly to desire it as euer he did But first we must know what it is namely the purging of ones conscience from dead works to serue the liuing God Hebr. 9 14. In which purging of conscience is witnesse of the pardon of fault and counting righteous with abilitie cheerfulnesse in all things to serue GOD without both vvhich the conscience is vncleane Secondly the sprinkling of Christes blood Hebr 9 14 that is the imputations on Gods part of Christes sufferings and on our parts the applying of them specially vnto vs as Ephe 5 25 26. worketh this Thirdly one is said to be cleane 1 For the word Iohn 15 3. 2 By faith Acts 15 9. 3 By the Spirit renewing 1 Cor 6 11. So as that if wee want any wee vvant our cleanenesse Thus much of the thing generally praied for nowe followeth the partie to be considered who is praied vnto and that is GOD. O God that is Father Sonne and holy Ghost Father from whom Sonne for whom holy Ghost by whom all good things doe come Who onely can and will shew fauour forgiue sinnes otherwise then the Papists teach that and yet notwithstanding for the present God euerie time granteth it not They must tast of gall and wormewood This is hard but necessarie and profitable 3 They feeling the sweetnesse of fauour desire it may be as it is indeede certaine Fearing least againe they should leese it which in no case they shall 1 If they cleaue to God as hee requireth in his word 2 If euer they had fauour 3 And desire continually to keepe it Thus much of the second the third is According to the multitude of thy compassions Wherein is the Thing Quantitie The thing is compassions motherly pittifulnesses for the word is taken from Mothers or dams toward their young ones which can hardly be told but by mothers thēselues Now these are sundrie and verie sweet It is verie hard to reckon vp the diuers kindnesses of mothers to wayward children but much more of GOD toward sinners 1 One is that some time or other he will make them see and feele their sinne and miserie 2 When they be throughly humbled hee will not fullie nor finally forsake them 3 He will watch ouer thē so as then ere euer they think of it he will draw them to conuersion as in Paule Agustine Luther So as that euen their sinnes shal turne to their good 4 He neuer casteth them away for their sundry slips and receiueth them whensoeuer they returne Now these are very 1 Tender euen as of a mother 2 They are seasonable 3 Not alwaies to the will but to the profit and good of the partie The quantitie followeth the word vsed is Rab signifieth Great Much. These mercies are great 1 Because they are frō a great God to such as we are deseruing the contrarie 2 They last for euer 3 They are in matters of verie great worth to wit saluation as knowledge faith iustification peace ioy patience worth all the world 4 They are to take away sin which is great Besides they are manie first for number as before Secondly For that they are renued 1 See then how hainous some one sin or other is that to the pardon thereof wee haue neede of great and much mercie 2 That hauing tasted the mercies of GOD they who feele them are neuer satisfied with them 3 And that whosoeuer once craueth mercie must alwaies seeke to haue it renued as his sinnes renue or els it is not sufficient The fourth and last is much Wash me much So as that a man of himselfe though he take Snow-water and much Nitre shall not of himselfe be cleane Christ therefore is like a purging fire and like Fullers sope Mala. 3 2. Peter would haue his head hands beside his feete washed Ioh. 13 9. Whereof before in the word wash Hetherto hath beene the cheefe summe of the vvhole Psalme Now followeth the more speciall setting down of things necessarie either for the Prophet himselfe and those from the beginning of the 3. verse to the end of the 19 or for the Church in generall in the two last For the Prophet himselfe in particuler and those three 1 Confession of sins 2 Desires or requests 3 Thanksgiuing Confession of sinnes from the beginning of the 3 verse to the end of the 6. This confession of sin is of Actuall in the part of the 3 and 4 verses Originall in the 5 6. In the confession or acknowledging there is First the act of confession Secondly the parties 1 Confessing 2 To whom the confession is made The act setteth downe the thing done namelie confession the manner and the helping cause to wit the beeing of his sinne before him Now this act or practise is brought in as a reason to encourage the Prophet to perswade himselfe that this his prayer is heard because he doth not hide but acknowledge his faults according to that 1 Iohn 1 9. And is brought in as though the Prophet desired to preuent a doubt which thus might be made Quest Why doe you so earnestly pray for fauour and forgiuenesse Aun I knowe my sinnes better then any other dooth how many and grieuous they are I confesse them this maketh me so earnest Teaching vs heereby 1 The griefe and trouble of a broken spirit Prou 18 14. 2 And that the greater the feeling of sinne is the more earnest will the desire of mercie be But marke that the Prophet confesseth and that first before he make any speciall sure Confession of sinne is alwaies necessarie by Gods commaundement it declareth that the partie is truly touched as where there is smothering one may doubt of feeling of sin It laieth open the sore that the plaister may be applied The wicked alwaies conceale their faultes the godlie are accusers of themselues neither can they finde peace without it The manner of this confession followeth set downe in the English word Know not fully for the most wicked vnrepentant knowe their sinnes and are neuer the better Better were it therfore translated I make known to others or acknowledge my sinnes VVell doe the Grammarians note that in the Hebrew tongue verbes of sence as knowing is doe signifie action also Psalme 1. God knoweth the way of the righteous that is approueth or sheweth that hee
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
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
me who is heere the speaker and setteth out himselfe verse 2 and must be considered as he setteth himselfe out in the Scriptures one God Father Sonne and holy Ghost eternall omnipotent infinite most iust most mercifull maker of heauen and earth Looke Exod 34 6 7. This God must be vnderstood alone as Marke 12 29. Deut 6 4 Math 4 10. Iosh 24 9. But it may be said that in the 2 of the Kings chapter 17 verse 33 the people feared the Lord but serued their gods after the manner of the nations whom they carried thence Aunswer The Author doth not report that the people so dooing did well but hee onely sheweth what they did meaning indeed to declare how wickedly therein they did and therefore Zephany 1 5 God threatneth to cut off the remnant of them that worship and sweare by the Lord and sweare by Malcham that is giue any respect vnto any other neither indeed can there be any fellowship betweene Christ and Belial 2 Cor 6 15. The dutie is to haue this Iehoua the true GOD for our God This hauing meaneth more then it soundeth In the world a man may haue that which he doth not regard nor vse man doe not himselfe but occasion others hee sinneth Now thy selfe art named for that if any haue any care of religion it is first for his owne selfe The obiect is the thing forbidden to be made grauen image and similitude of things that are in heauen aboue or in the earth beneath c. Grauen image properly is that which is cut or carued with a toole and meaneth any thing made by art But heere we must be warie For it is not simply forbidden to carue or graue then the Tabernacle had not beene so curiously wrought nor Salomons Temple but this is to be vnderstood in Gods meaning as the fashion of some was to vse grauen images to represent the true God by or to worship him in them or by occasion of them the which is heere forbidden and no otherwise so as when he saith no grauen image he meaneth to set out GOD or worship God thereby otherwise it is lawfull to graue Similitude is likenes which is heere set out by the things the like whereof is forbidden Similitude is put for any representation either for the thing it selfe or the representing of it by painting embrodering printing yea for the likenes of it imagined in the minde namely to represent God or worship him by it otherwise it is not forbidden The things whereof the likenesse is forbidden are in heauen aboue earth beneath the waters vnder the earth that is indeede of any creature for in these places are all creatures the heauens signifying the ayre as well as the starrie skie so that birds and such like are meant Yea the manhoode of our Lord Iesus Christs and the Angels are meant Whereby it may appeare that the holy Ghost in likenesse of a Doue nor the auncient of daies like an old man should be portreyed vnto vs. The second degree is for not worshipping these that in two branches the first not to bow downe to them the other not to serue them This to bow is of gesture and as I take it signifieth to fall downe groueling in token of honour and is put for any outward signe of bowing the knee or body vncouering the head c. The other of seruing is by no outward deede of marking our selues for them speaking in honour of them kissing them or any such like to shew the least good respect of them So as that now it may appeare the strange manner of woshipping of God is forbidden vnder one speciall kinde and the pure manner implyed thereby This strange manner is forbidden vnder the name of grauen image and likenesse of other things 1 because that in these men did most offend 2 and to these our nature most carrieth vs as we see in the Israelites who would haue a likenesse 3 and besides the Egyptians Temples vvere painted full of such likenesses It would be too long to set downe both strange pure worship the pure shall serue whereby wee may iudge of the other It is agreed by all that there is some straight rule of the pure worship of GOD whereto it must be framed from whence if it swarue it cannot please God The rule of Gods pure worship is his owne voyce will word Esay 29 13. Colos 2 22. and that written and registred in the Bible Canonicall bookes thereof so as that whatsoeuer shall not haue warrant there-from is not to be admitted So as that all heathenish Idols all Iewish ceremonies since Christes comming must be remoued yea all Romish pictures crosses blessings pilgrimages reliques singings and such like not grounded on the word must away All that the word teacheth for the pure manner of Gods worship is either for the parts or the properties of it The parts are whereof the whole worship of God dooth consist And they be either more principall or lesse principall Principall are such as cannot be left vnperformed as is the Iealous is one who is grieued for suspition of dishonestie in his married yoake-fellow husband or wife This some Interpreters thinke to be in GOD as diuers times the word is so translated by them and that by occasion of the mariage band betweene God and his Church likewise the force of iealousie whē it doth reuenge Which seemeth sometimes to be in God Neuerthelesse be it with reuerence to all that thinke otherwise with willingnesse to be reformed if I erre I think it is not so heere to be taken 1 Iealous and zealous are not alwaies both this word heere signifieth both 2 Iealousie is a fault and not to be ascribed to God 3 Some very learned men as Tremelius and Iunius take it for zealous 4 It must be that heere from whence commeth visiting the iniquitie of the fathers c. and shewing mercie nowe iealousie neuer sheweth mercie I read it therefore a zealous God that is a God full of zeale as Simon was called zelotes or zelous Zeale is a most earnest affection or the great increase of any affection loue anger hatred so as we heard before of Gods power now we heare of his will whereby he is most earnest to performe whatsoeuer pleaseth himselfe Ioel. 2 18. So as that in this zeale is 1 presentnesse that is God now at this instant is zealous 2 is earnestnesse 3 is continuance as a burning Now he that is such a God had neede be obeyed God commaunding this is so therefore he must be obeyed For that some might doubt whether God be so yea or no God himselfe proueth that by his zealous iustice and zealous mercie His iustice in that hee saith visiting the iniquitie of the Father vpon the children vppon the third generation and vppon the fourth of them that hate me Wherein we may consider what he doth to whom He resiteth the iniquitie of the fathers Wherein is the action the
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
and things being alike I loue my selfe in greater measure Hetherto the summe of the second table which Christ commendeth in that hee saith it is like to the other 1 hard to be kept 2 necessary 3 profitable wherupon the former the Law and the Prophets doe depend that is are chiefly spent in setting downe the duties contained therein The commaundements themselues of the second Table follow requiring all duties of all sorts to men and these are of practise and act or of motion and first thought Practise or act signifieth such as are with consent and these are verse 12 13 14 15 16. whereof as the persons towards whom they must be practised are diuers so are the kinds The persons are superiors or betters and others Duties in respect of betters are commaunded verse 12. before the rest to shew that publique must be preferred before priuate The commaundement requiring these duties is the first with promise Ephe. 6 2 shewing some speciall regard that ought to be had thereof One may doubt howe this should be true since all commaundements if they be kept haue promise of life and againe seeing the second commaundement likewise hath promise of mercie to thousands c. But we are to aunswere that Paule in calling it the first he meaneth the first of the second table and the first which hath particuler promise the commaundements all and so the second haue a generall and indefinite promise This commaundement chargeth to honour Parents and forbiddeth the contrary It hath two parts the dutie the promise The dutie is honour thy father and thy mother The promise in the rest The dutie setteth out the parties and the thing The parties honouring to be honoured The partie honouring or who is to honour thou that is euery one as before noble as well as others great men as well as others So did Salomon honour his mother though hee were a King 1 Kings 2 19. so did Ioseph his parents hee beeing a great Prince This must be thought of for all practises of honor The parties to be honoured father mother Who signifie all other superiors whatsoeuer whom God thus calleth to teach all superiors to be affected to theyr inferiors as parents to children in which meaning the Romans called their chiefe men fathers and withall to teach inferiors in what kindnesse they are to performe dutie to wit as children doe to Parents But Christ forbiddeth Math 23 9 to call any man Father Auns Christes speech must be taken in his owne meaning Hee meaneth heere father in that sence it was vsed among the Pharisees and such as would be counted learned So else where dooth Christ speake fitting himselfe to the conceits of his hearers as Iohn 5 31 If I should beare witnes of my selfe my witnesse were not true That is if I were as you suppose mee to be So likewise Iohn 7 16 My doctrine is not mine that is as you take me to be a meere man c. After the same sort forbiddeth he to call father The Iewes and Pharisees vsed this as a swelling title being desirous to be called in Hebrew Abothemi that is our Fathers as the holy Father the Pope so the Romish priests are Prince c. 4 Then may superiors looke for all duties with a good hart when themselues performe theirs First among all are naturall parents Their duties are ioyntly 1 Before euer they haue children to endeauour themselues to be in the couenaunt of God that their chyldren so may be else are they butchers of their children before they be breeders out of Gods couenant better not to be Other parents one calleth parents of dirt Parents are in the couenaunt when they belieue in Christ and are baptised 2 They must mary in the Lord. Children in whoredome are branded with perpetuall infamie Those marry in the Lord when both professing true religion haue parents consent and holily doe consumate solemnize mariage wherein the children are begotten 3 Such children as God shall giue they must consecrate to the Lord as Hanna did Samuell it is like Eunica did Timotheus Especially God required the first borne 4 Asloone as may be conueniently they must procure them to be baptised in the presence of faithfull witnesses Esay 8 2. 5 All their life long they must giue their children good example As their childrens yeeres will beare they must bring thē vp in nurture and instruction of the Lord. Ephe 6 3. And first acquaint them with the grounds of truth necessary to saluation 1 at home 2 bringing them to publique assemblies 3 looking that they behaue themselues well there Secondly as soone as may be to breake them of theyr corrupt desires The neglect of this marred Ophni and Phineas Elies sonnes Adoniah Absolon Dauids sonnes Thirdly to invre them to doe things rather for to please God then for flattering or gifts Fourthly they must not make them too gay in coates but allow them conuenient diet and attire Fiftly at least let them learne to write and read 7 They must pray for their children 8 They must obserue their childrens dispositions and gifts and thereafter prepare them to such a kind of life and calling as they shall be fittest for Gods glory the common good taking heede of idlenesse and euill companie 9 They must haue a care in due time to prouide meete mariages for them In dooing all these as the fathers gifts are commonly the greater so the greater must his endeuour be But in any case this must be looked vnto that the parents be not deuided that that one doth both must doe one must not cocker against the other one neuer mar what the other maketh This is a common fault this way The mother she hath her peculiar 1 to nurse her owne child if well she may otherwise to get a godly wholsome and carefull nurse 2 to teach it at home in the tender yeres 3 to looke to the cleanlinesse and handsomnesse of it All these same things should others doe who are in the place of naturall parents Parents by spirituall office follow father and mother Father as before so was Paule to the Corinthians 1 4 5 to Timotheus 1 1 2 to Titus 1 3 to Philemon 19. Such an one is hee who is set ouer vs in the Lord enabled with gifts endeuouring the sauing of soules Whose labors if God blesse he is more then a father By fathers we be by such we blessedly shall be though it be GOD who is the chiefe worker Thus was Elias to Elizeus Elizeus to king Ioas. One who endeauoureth this way must be in sauing doctrine deliuering it easily to be vnderstood as particularlie as may be besides prayer and continuance in all Mother is the Church Gala 4 26 out of the which there is no saluation so that hee hath not God his father vvho hath not the Church his mother This is the Catholique Apostolique Church built vppon the Apostles and Prophets Aunsw Before I doe it I must out of
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
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
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
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
it selfe in presence The soule is put for the whole man where the soule is first affection then all parts and powers of soule and body This doth the Prophet name 1 Because God chiefely respecteth the hart 2 And the most part of men doe commonly neglect it God respecteth it 1 As to be the first so as without this all is nothing 2 With this all other follow 3 In this is a sweet feeling of Gods infinite goodnes towards vs 4 And as in the bodily hart there is continuall beating so is there in this a renuing and continuall frequentation of all godly duties 1 Wherefore euery one who praiseth God must doe it from his hart that is his soule that is 1 from his iudgement as being setled that he ought so to doe 2 from his wil and affections as delighting therein 2 Who so euer saith he praiseth God with his hart must doe it with his whole man else his praise is no praise 3 No praising of God without feeling 4 All praysing of God continued alwayes renued The adiunct followeth vpright for declaring whereof it shall be good to consider 1 What it is 2 Howe it is wrought and gotten 3 How it may be tried 4 How it may be kept and preserued What it is may somewhat appeare by the very name it selfe especially in the Hebrew tongue where word for word it is thus with vprightnes of hart and is indeed in effect that our translation hath with an vpright hart saue that it signifieth it in great measure and perfection so doth the Hebrew tongue vse Nowne Substantiues for Adiectiues very significantly Now this vprightnes though it be in English the same word with that in the 1 ver of this Psalm yet is not so in the Hebrew but somewhat more generall and signifieth right or straite Vpright is but one respect of right or strait right hath all respects in it vpward downward on both sides c. It is therefore heere a word vsed vnproperly contrary to that which is wrethen or crooked and for meaning and intent seemeth to be the same with cleane hart Psal 51 12. signifying such a disposition in the soule and whole man as hath nothing iustly greatly to be blamed humaine frailty onely excepted It is termed right 1 Because it is according to the right statutes of Iehoua Psal 19 9. 2 And is after the first and originall straitnes which was in man according to Gods image from the which men swaruing are called Luke 9 41 a crooked generation and Philip. 2 15 crooked Nations And practises of such parties are phrased Psal 125 5 crooked wayes Yet this must be remembred to be vnderstoode euangelically as before whole hart Heere-vpon S. Augustine saith that that man hath a strait or right hart who willeth all things which God will Of this sort can be no hart not regenerate and borne a new all naturall harts are crooked The Poet could call them crooked mindes But for the full knowledge what this is three things are necessary 1 True sound and full sauing instruction and knowledge so as that where this is not no straitnes or rightnes of hart can be This knowledge must be 1 In the necessary grounds of saluation the Trinitie Christ faith iustification sanctification 2 In this particular duty of praysing God So as that euery one must know that God is to be praised 2 Fitly take the occasion whē it is giuen 3 Rightlie performe the duty of praise as we may reade before 2 Sincerity that there be counterfetting no deceauing 3 Continuall conformity to the word of God or first straitnes of Gods image wherein man was created All which are so necessary as that to the parties endued heerewith onely God is pleased Psalm 73 1 Math. 5 8. Psalm 24 4. This is wrought and gotten as other graces of saluation that is by iustification sanctification By iustification when the sinnes of our naturall or vsuall crookednes for Christes righteousnes being forgiuen his straitnes vprightnes is imputed to vs by God the Father sealed to vs by the holy Ghost who likewise worketh faith in vs whereby we apply it to our selues By sanctification when receauing the powerfull spirit of sanctification we are renued to thinke doe say and euery way practise right things otherwise there can be no true straitnes in vs. This may we trie whether it be in our selues it is hard to iudge of others 1 By the causes of it vse of them 1 If the party who thinketh he hath it haue from the first occasion offered vsed the meanes thereof to wit the preaching of the word in simplicity and continuance it is the more likely to be present otherwise not Seasons of things not neglected preuaile much twigges may be bowed in time flesh will sometimes take salt one may come too late to both of these Againe formall vse onely of the former is neuer sufficient It pearceth not to the hart where this must be 2 By the fruites One whereof is perceauing of a mans owne crookednes Alwayes the more straitnes the more perceauing of crookednes For as in the body the sicknes is most dangerous when the distemperature is generall that no part can perceaue it and when all things are in quiet by reason of strong hold the captiuity is the greater so no perceauing of crookednes little or no straitnes at all With this is alwayes ioyned patience of reprehensions from conscience of crookednes worthy to be found fault with Another is delighting in straite things as the word of God godly company Like liketh like Right men loue right speeches actions Heere is neuer feare of too much precisenes a thing can neuer be too right and straite Right lines are the onely within their points A third is plainenes and opennes Crooked legges delight not to shew themselues Close men in duties of the open worship of God and their calling may alwayes be suspected A fourth willingnes to offer it selfe at any time to be tryed It is a token when Rahel was loath to be raised and searched that she had stollen and hidden so crooked harts are loath to come to the rule and square This is kept and preserued by the continuance in those things whereby it first is wrought first must iustification be had and kept then sanctification continually renued Heereto may somewhat helpe meditation and searching of the heart that as soone as any crookednes appeareth it may be made straite prayer Sacraments and such like All this hath beene touching the fact of praising God now followeth the publishing of it in that he saith he will praise thus doth Dauid very often Quest Could not Dauid haue done this and neuer been acknowne of it Aun In some case Dauid might haue concealed this duty so might Daniel 6 Dan but heere he ought not to be willing so to doe 1 This is one vse of the knowne examples in good duties they shew that it is not impossible as some dreame to performe them
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 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
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
the Priest was in the holy or most holy nothing was said so as the people were not defrauded of edification in the Papists Churches most is done in the Chauncell which the people heare not but walke vp and downe in the body of the Church To this Zachary came first not onely dooing the dutie but in manner and forme as it should be the like must wee doe 2 He was not content to be in the place but to doe the dutie substantially no more must we 3 Though the Temple were then euen a den of thieues hee did not for his part forbeare to come to due his dutie commaunded Why then should we forbeare Gods ordinances for wicked resorters to them so that we doe not cōmunicate theyr sinnes The owner of the Temple is the Lord Iehoua the true God the Father Sonne and holy Ghost Not that he was tied to the Temple or did infuse actuall holinesse into it as some fondly thought but for that 1 God commaunded it to be built 2 It was dedicate to his honour and seruice 3 Thereupon called by his name 4 Wherein himselfe made speciall appearance in fauour 5 And still though it were prophaned kept the name and vse 6 Till the Iewes not returning to God it was vtterly rased 1 Learne first not to thinke superstitiously of Churches putting holinesse in the place 2 Wee must not iudge of our deedes by intention it is necessary to haue Gods warrant for euery thing as Salomon had for the Temple 3 Publique places are for Gods publique seruice 4 And should be called by his name if by any 5 In holy publique assemblies there is a more speciall presence of God 6 Therefore let vs looke to our feet when we come thether Eccle. 4 5. 7 Churches that haue beene abused the abuse taken away may serue for the worship of God 8 As the Lords Temple when the people among whō it was would not repent was turned so may any visible Church be defaced Verse 10 The second thing done in the time is that the whole multitude of the people were without in prayer while the incense was burning This setteth out the time precisely and seemeth to haue beene in the feast of trumpets Iohn was prophecied to be the voice of a crier Hee began to preach in the feast of trumpets therefore it is most likely he was thereabouts conceiued which was the 11 of September on Thursday For Christ who was 6 months younger then Iohn was conceiued the 25 of March But be this as it may be heere are fiue things to be marked 1 What was done they prayed 2 Of whom the vvhole multitude of people 3 Where without 4 When while the incense was burning 5 How long while the incense was burning I shall not neede to shew what it is to pray It is crauing things needfull of God according to his will or so praysing him It is not said whether one vttered the prayer and the others ioyned thereto or whether as in singing of Psalmes they all vttered them together I thinke this latter Looke the title of the Psalm 22. Sure it was some set forme of prayer to agree with the set forme of the incense-burning Forget not then 1 That one of practise in the Temple of the Lord is to pray 2 That set formes of prayer are warrantable 3 That they should be resorted vnto 4 Then is Christes intercession for vs when we by his Spirit can pray for our selues The people prayed The people are heere such as Paule 1 Cor 14 23 calleth vnlearned Not Priests though it can not be thought but some Priests were among thē but they are thus called by the greater part who for that as some think this was one of the three feastiuall times when all the males were to appeare were of diuers sorts some of higher place who might pretend employment in greater matters poorer who might alledge that they could not attend this ouerlaboured who should need refreshing VVomen are not heere mentioned but sure it is there were of them As may appeare by Anna 1 Sam 1 and Luke 2 30. Mary came vp with Ioseph to the feasts afterward Yea children came as may appeare by the precept Exo. 23 17. and the practise Luke the 2 42 43. Thus seemeth Paule to haue beene brought vp Nowe for that good examples are patterns for vs we must learne 1 Not men in high place to pretend employment vnnecessary for exemption from the duties of the worship of God though the duties seeme baser as ordinary prayer 2 Poore men in pretense of needing to worke or buy c must not forbeare 3 Seruants should not make such times only for bodily refreshing 4 Yea women which aske more dressing and nurse children must all they can cast to be at such assemblies 5 Children should their way chalked to the house of God They were in the Temple singing Hosanna Now some thinke that this meeting was on a weeke day to wit Thursday for which I will not much contend Sure it is Gods seruants did resort together to the worship of God not only on the Sabbaoths and set feasts but on other dayes God appoynted the daily sacrifice thether to did Anna Luc 2 37 resort Gods seruants meditate in his word day and night A practise see Act 13 42. And such exercises as are needfull warrantable by the good lawes of our country should we take as appoynted from God We ought therefore to resort to the weeke exercises especially 1 For that we haue as necessary vse of them for our soules as of markets for bodily affaires 2 They will be in steede of houshold exercises which all should haue but few haue 3 Men are so ignorant as it is very necessary thus to be helped 4 Few or none absent but spend as much or more time in the weeke worse 5 Men may make supply of the time by rising early going late to bed working harder spending lesse 6 It hath beene the practise of best Churches 7 This people haue done it more heertofore then now Men should not goe back 8 Strangers doe come 9. Those who are nigh the Church haue little excuse 10 By thus resorting we should bewray our true loue to good things when thus without constraint we resort We would not secure any man and speake but for the good of all This people praying was a multitude and whole It is thought this multitude came by occasion of the feast according as Exod 23 14. Yet sure the trumpets was not one of thē but might be about the feasts of trumpets Sure this multitude was either by occasion of the feast or otherwise If it were by occasion of the feast marke Exod 34 24. 1 God promiseth his people outward things if they seeke spirituall 2 The people trust God and doe not feare want 3 They had their whole families in good order who could bring them thus thether If it were not by occasion of the feast yet did Gods seruants so in
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