most certaine that euery one who belieueth must doe it with his hart Yea with all his hart The proper matter which faith regardeth is the vvhole word of God as God reuealeth it And therefore before the word was written fayth was bounde to belieue diuine visions dreames and speciall promises of Gods speciall power whence did arise faith to worke wonders vvhen there is no such speciall promise that faith ceaseth Since the word is written it is tied to that in the right meaning of it and to that onely The parts of faith are knowledge and application For knowledge the scripture is plentifull Whereuppon faith is sometimes called wisedome vnderstanding c. This knowledge is perceiuing of that which I doe belieue And hath two parts notice and assent Notice is the perceiuing of the meaning of the thing Which can neuer heere in this life be full in vs and is not to be vnderstood as some precisely speake of knowing to be by causes To this notice is required alwaies 1 Some direction warrant of scripture 2 Meaning of the words and matter belieued 3 Discerning truth frō falshood Ioh 10 4 14 16 1 Cor 2 14 Phil 1 10 Heb 5 14. Whereupon foloweth a light to try and examine things by 4 Abilitie to increase therein by the right vse of former knowledge 5 To be able to teach others that which our selues know Assent is perswasion of the certaintie of the truth of the former euery way whereof wee haue notice Iohn 21 24. 2 Pet 1 16 17. 2 Tim 1 12. This is called Plerophorie or full assurance that the contradictory is false in assurance whereof a belieuer wil suffer any thing rather then to deny Whereupon faith alwaies striueth against doubting Of these two alone ariseth that which is called historicall fayth that is a belieuing of the history of the Bible Application is whereby the belieuer is perswaded that the thing belieued belongeth to him in euery poynt as it is knowne and assented vnto This is the hardest in tentations and is most assailed by the deuill by the Papists First therefore let vs prooue this The Papistes so mislike application in fayth in generall as that they denie that application is in iustifying faith Bellar de iustificat lib. 1.30 Insomuch as he sayth eleuen articles of the Creede belong onely to credultie that is willingnesse to belieue not to affiance Wee prooue it thus 1 Where particuler mercies are promised there must be particuler faith But to diuers in scriptures are particuler promises Abraham Math 9 2. Luke 7 48 c therefore They aunswere to the minor these parties were extraordinary and had indeed speciall reuelation We aunswer that as true as Christes word was to them so is his Spirit now vnto his children so as they ought not to distrust it Neither doth Paule speake Rom 8 38 39 more of himselfe then of vs That Gods Spirit witnesseth with ours it is euident Rom. 8 16. Gala 4 6. 2 Cor 1 21 22. Ephe 1 13 Ioh 1 2 27. 2 In all faith there is as it were a syllogisme made whereof the minor is with application 3 Particuler persons are rebuked for infidelitie 4 Practises of particular parties Thomas Iohn 20 28 Dauid c. The Fathers are large heere Qui de Deo non praesumit veniam non animaduertit plus peccato suo posse Dei clementiam August Whosoeuer doth not presume of pardon from GOD doth not consider that the mercy of God can do more then his sin Patot quia non aliter quam Thomas confessus est cum diceret domine mi Deus mi nos quoque confiteri vult Deus Cyrill in 12. Iohn It is manifest because no otherwise then Thomas confessed when he said my Lorde my God God will haue vs also to confesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryso ad Rom. He said not to God but to my God euen as the Prophets also doe making him who is common peculiar vnto themselues Qui omnium Deus meus specialiter Hieron who is God of all mine in speciall Tertullianus notat dogmata Christianae fidei Ethnicos appellasse praesumptiones Tertullian noteth that the heathen termed the positions of Christian beliefe presumptions as the Papists charge vs. So therefore is faith with application as euery branch to saluation hath it Heereof are these degrees 1 Approbation whereby one is perswaded of the woorth of the doctrine to be belieued 2 Expedition whereby one desireth it aboue any thing 3 Apprehension whereby one hauing once holde of it will neuer let it goe 4 Oblectation whereby one resteth and stayeth himselfe on the thing belieued 5 Expectation looking for the benefit thereof This with the former is the faith of Gods elect sometimes by the learned called iustifiying or sauing fayth The properties of faith may easily be perceiued euen by that faith is said to be in the hart 1 It will professe or confesse it selfe when occasion serueth Rom 10 9 2 Cor 4 13. We must be ready heereunto But heere a question or two may be demaunded 1 Que. How far is a partie bound alwaies to make profession of his faith Aun Profession may be said to be in deed or words In deedes when wee leade a life according to the doctrine of faith This kinde of profession must alwaies be and euerie where In word when wee giue out what we hold and belieue And this may be considered in matters that are of the foundation of saluation or accessary and not of the foundation In such things as are not of the foundation wee must remember 1 order to doe that after things of the foundation 2 our calling to deale in such matters as if we be preachers 3 to take the fit season for hearers For such things as are of the foundation 1 Wee must neuer deny any of them 2 When we are called vpon by lawfull authorie we must professe our faith Heere some exception may be if it be before scoffers Christ held his peace 3 VVee must speake so as men may perceiue our meanings we must not affect doubtfull speeches 4 Though we be not demaunded if our silence should be very hurtfull or our profession profitable we must make profession A second question whether it be lawfull to compell to make profession Aun Wee must distinguish the parties towards whom compulsion is vsed For if they be such as neuer had knowledge nor made profession of the truth they must not be compelled first but taught Why then are Papists punished Aun Some are punished for theyr treasons others for theyr refusing to be taught If they haue made profession and stande not to it they must be compelled None must be suffered to professe a false doctrine vnpunished or vnnoted Two diuers religions are not to be permitted by one soueraigne authoritie How far may a Soueraigne proceede in punishing for not professing the faith Hee must make lawes for the keeping of the Catholique faith any teaching idolatry wilfully hee ought to punish
house of God So as that whatsoeuer meanes are vsed 1 Knowe that God ordereth crosses Thus thought Ioseph Iob Dauid 2 And that thereupon we ought alwaies to be patient I held my peace because thou diddest it I will beare the wrath of the Lord because I haue sinned against him Yea though it were to euerlasting damnation 3 Insomuch that whatsoeuer meanes yet GOD is to be sought to for ease and fauour This iudgement is heere with limitation of time When. Whereby is declared vnto vs 1 That GOD doth not alwaies punish Whereby he sheweth his long suffering our weakenesse for if he should we were neuer able to abide it 2 That in the breathing time betweene crosses vvee should labour for spirituall wisedome strength faith patience against the next affliction Thus much of the iudgement nowe followeth the purenesse Pure it is a borrowed kinde of speech from thinges not mixed but sheere and like themselues not as troubled mâ—rie water or foming sea but as wine without water siluer without drosse The meaning is without any mixture of wrong dooing or vnrighteousnesse alwaies keeping one tenor of vpright dealing accepting no person c. Who dareth doubt that God is thus When hee forbiddeth impuritie to his creatures whose inheritance with him is vndefiled who cannot be seene but by a pure hart 1 VVell then take heede of charging GOD with iniustice euen in the matter of reprobation much more in thine owne crosses 2 And endeuour to be pure and vpright like thy heauenly Father Thus much of Dauids iudging himselfe worthy of punishment now follow the sinnes which he doth confesse and first actuall in the 4 verse next originall in the 5 6 verses Touching this the Prophet first setteth it downe then hee layeth it open Hee setteth it downe in two manners of speech First I was borne in iniquitie the seconde and in same hath my Mother conceiued mee both which are set out with the word behold But first let vs endeuour to vnderstand the words so shall we better know the sence The word which is read borne dooth properly signifie the time and griefe about the deliuerie and being brought in bed So as that Dauids meaning is as soone as he approched to the light the darknesse of sinne ouer-spred him Iniquitie dooth heere signifie in the full and largest meaning of it to wit guiltinesse that is faultinesse and deseruing punishment withall pronenes corruption to sin Sin is transgression of the Law and the same with iniquitie The other word conceiued properly cherished or heat or warmed me that is in the wombe from the conception and after that is as soone as euer the matter whereof I was made was in the wombe warme and enclosed so soone euen then began I to be tainted Not that bed companie betweene his Father and Mother and bed beneuolence as some fondly haue thought was sin but that euen from thence hee was infected For the cleanest hand that is sowing pure wheate can not cause but when it springeth it will haue straw chaffe c. Whereupon by the way it may seeme that sin is drawne as well from the mother as the Father which the Papists seeme to denie And whereas in the 5 to the Romans it is ascribed to man there I thinke the woman is to bee included For the word behold which is so vsuall in the scriptures I take it not as many learned doe to note a wonder wheresoeuer it is set but according to the plainenesse of the stile of the scripture to set out a thing commonly knowne or that which may be or should be knowne Gene 22 7. Hinneni ecce me Almost 600 times in the scriptures as Luke 7 37 Iam 3 3 4 and so often else where in the same sence as also here beeing in such a thing as no seruaunt of God should or can be ignorant of The words thus opened let vs come to the meaning of them altogether The chiefe drift and intent is to set out Dauids first sin which is heere noted to be the iniquitie wherein he was borne and the sin wherein his Mother conceiued him Which two manners of speech shew one and the selfe same thing Which in another sound of words is called by the Diuines about Saint Augustines time Originall sinne Which howsoeuer Dauid saith is in himselfe is not onely true in him but in all mankind Christ onely excepted as shortly we may perceiue We may haue in this verse a full setting out vnto vs what it is For when Dauid saith me he meaneth his whole person soule and bodie and when he mentioneth iniquitie sinne he meaneth fault deseruing of punishment inclining to all corruption and naming his Mother and conception hee sheweth that it came from the first Mother to all following children But first of the name the learned Writers haue giuen vnto it which though in syllables it be not in Scripture is grounded thereuppon as Gen 6 5 and 8 21. They call Originall or of beginning 1 Because it was froÌ„ the beginning as soone as euer the fall of Adam was 2 It is one of the first thinges that is with the childe in the conception 3 It is the beginning of all sinnes of deede and practise And thus familiarly may be shewed vnto vs to be A disorder of the whole man touching matters of euerlasting life or a decay of the image of GOD brought vppon all mankinde Christ onely excepted by the fall of Adam and Eue whereby they are subiect to the anger of God and inclinable to any sin Disorder dooth signifie a swaruing from that it was or should haue beene at the first and a continuing so Wherby is not onely 1 The absence of goodnesse vprightnesse but 2 the presence of sin and euill 3 and inhabilitie in it selfe to reforme it selfe These might bee prooued but for shortnesse sake In the minde was should haue continued ful knowledge of God to saluation with the comprehension of arts and creatures The will delighted in Gods will the affections were stirred holily to their due obiects in most due sort the sences likewise and all other practises were thereafter But nowe most is lost the contrarie come in and will hardly be dispossessed The whole man doth signifie soule and body powers and parts Gene 6 5. Gene 8 21. The first motions Rom 8 7. The minde Titus 1 15 and so of the rest Yet must we not so meane as though the substance were empaired or the number of faculties but as in a poysoned fountaine there is the water and the running onely the wholesomnesse is taken away so the soule and bodie the parts and powers are the same but the soundnesse for their worke to fit them to proper things in due sort is lost All this while this must be remembred that wee vnderstand it of matters of the spirit and euerlasting life For otherwise natural men haue many excellent parts for worldlie knowledge of the creatures arts policie
also hath two parts in it whereof the one dooth serue to expound the other The former is Create in me a cleane hart Heart is not put for the fleshy part of the body but for the soule which keepeth especiall residence there and not for the substance and powers but qualities and though it be all ouer the body yet hath it the chaire of estate in the heart according to the Scriptures otherwise then some Philosophers Phisitions write that it is in the braine So as that the Prophet here meaneth the very fountaine and head spring of life and all functions thereof This is the more to be marked for the order in that hee desireth to haue the heart wrought vpon because that 1 vvithout the heart nothing will be cleane in man 2 With the heart alwayes the rest of the soule and body followeth It is therefore all our duties to labour to haue our hearts wrought vpon first For as the heart in the body the root in the tree first are made so must it be in grace the heart and soule must be setled first After he prayeth to haue this cleane that is free not onlie from the guilt of sinne but from the filth and corruption of it which is especially meant Creating to speake properly is to make of naught and is vsed heere vnproperly The Prophet speaketh according to his owne feeling and present iudgement of himselfe as though he had lost all and had no goodnes in himselfe No doubt the Prophets heart was in part cleane though not so much as he desired These thinges thus opened heere commeth a question first to be aunswered Quest Whether Dauid could haue lost the cleanenes of heart hauing once had it Aun No. The gifts and calling of God that is as I take it the gifts of effectuall calling are such as God neuer repenteth of or taketh away Faith hope and charity are abiding gifts as sure as the election of God which is vnchangeable Indeede the children of God if we only considered them in themselues with their enemies might fall away but being founded vpon the vnchangeable nature of God and immutability of his counsaile they cannot the gates of hell shall not preuaile against them the elect cannot be deceaued or plucked out of Christes hands Nay certaine it is that Dauid did not actually leese his former cleanenesse For sure it is his heart smiting him as heere it did so dooing before in lesse matters it was not wholy voide of cleanenesse And againe it could not pray for cleanenesse if it were not somwhat cleane This is most sure that by greeuous sinnes much filthinesse commeth to the soule as by a boistrous winde a tree may loose his leaues and some branches so as that the partie sinning may be brought into as great passions almost as if he had lost all but the desire of the grace is an vnfallible certainty of some grace of that kinde The Prophet therefore desireth not a cleane heart because he had it not in no sort but because he could not so well perceaue it in himselfe and take such comfort in it as he had done before and for that he desired it a great deale more then now he had it So learned so ritch men thinke themselues not learned not ritch in respect of that which they doe desire and when the Sunne is vp the Moone seemeth to haue no light Well then in that the Prophet desireth this cleane heart whereas sundry other parts were vncleane besides he sheweth that 1. of all vncleanenesse that which is of the heart is most filthy there being as it were the common sinke of all sinne in a man so as that howsoeuer the chanels be cleansed if the draine be not little cleanenesse will be procured 2 In that his filthinesse maketh him pray for fresh cleannesse as though he had not any see to what a passe some grosse sinne may bring a man vnto euen to doubt of his estate touching his cleansing and so being in the fauour of God 3 No doubt it is a very hard thing to cleanse a heart onlie able to be done by God himselfe 4 There is none but with Dauid may finde filthinesse in his heart from whence hee might desire to haue it purged For this purpose reade Mar. 7.21.22 and 2. Cor. 7.2 5 Now Dauid so prayeth for a cleane heart as that hee dooth not neglect pure handes c. A pure heart will cleanse the whole body and soule wheresoeuer it is Psal 24.4 6 Neuer can any of the children of God content themselues with the begun cleanenesse which they haue but they alwayes will be growing in it 7 Nowe seeing it is thus it is our parts to desire cleanenesse as well as Dauid For that with it we shall see God Math. 5 8. Looke Psal 24.4 Heb. 12 14. 8 Now God onely worketh this Ezech. 36 26. By his worde faith and Spirit regenerating and renuing But heere a question may be made Quest How may one know whether his hart be cleane yea or no Aunswere If hee haue the former things whereby it is wrought Besides a cleane heart 1. vvill desire to haue cleane hands and so euery part and power of soule and body 2. vvill hate euen the garment spotted of the flesh 3. vvill neuer flatter it selfe in secret 4. vvill be willing to be examined vncleane persons will be loath to be found in their filth Thus much of the former part the latter followeth and is almost the same with the former First somewhat for the words Spirit among many things in Scripture which it signifieth is heere put for the motion and stirring of the mind So Luk. 9 55. Num. 14.24 Right doth signifie setling 1. In the fauour of God 2. and obedience to him Renue that is refresh that which is somewhat decayed and blemished restore it to the former perfection againe Within me that is such as may spread ouer my whole person Consider then 1. That seeing Dauid prayeth for this right spirit which is constant that there is such an one and that one may haue it and pray for it by faith 2 That all are to labour to be constant in perswasion of Gods loue to vs and in performance of our duties to him 3 That euen first thoughts and rising motions are to be looked vnto and ordered 4 That these good motions will fade and decay in vs. 5 That wee haue great neede to haue them often refreshed and renued in vs. Verse 11 Thus much of the fourth petition nowe followeth the fift in the 11. verse and seemeth to be a deprecation or desire to haue some kind of punishment kept from him Some take it to be all one with that which went before neuerthelesse I take it to be distinguished from the former For although sometimes in one verse the latter is all one with the former yet is it not wont so to be in diuers verses and especially in such short Scriptures but vpon some speciall occasion This
hath the Spirit and fulnesse 1 Of himselfe we haue that which we haue from him 2 He hath it without measure we haue our allowance 3 He meriteth so cannot we The things to be belieued which we professe are 1 That Iesus is the Christ 2 That in him is all fulnesse of the holy Ghost 3 He onely is the sufficient teacher and preacheth with power 4 All fauour to be had and kept with God is by him 5 Hee will procure all things for his Churches good 6 We must haue the annointment 1 Iohn 2 27. Whereby we are to teach our selues and others To offer vp our selues a liuing reasonable acceptable sacrifice to God To keepe vnder all our rebellious affections and motions For we are said to be a royall priesthood Hetherto haue beene the simple names in nature first the relatiue or to be vnderstood with reference remaine his onely sonne our Lord. And heere the order is not amisse in relation to consider him first toward GOD afterward the creatures And indeede first becommeth God our Father before we can so much as acknowledge him a Lord. The former of these is his onely sonne His that is of God the Father as before The grounds of scripture are 1 The witnesse of God the Father Psalm 2 7 expounded by Paule Acts 13 33. Heb 1 5. 2 The witnesse of Iesus Iohn 10 36. For which the Iewes blamed him Iohn 10 33. 3 Euen the deuill confesseth thus much Math 8 29. 4 It is the very sum of the Gospell Rom 1 3 9. 2 Cor 1 19 Gala 1 16. 5 The end of the ministery Ephe 4 13. 6 Iohn witnesseth this Iohn 1 34. 7 Who doth not thus belieue is damned Ioh 3.36 8 Who doth beleeue hath euerlasting life Ioh 3 36. 9 Christ himselfe dooth propound it particularly to be belieued Iohn 9 35. 10 The Eunuch belieuing this is baptised Acts 8 37. 11 For faith in this Peter is so highly cōmeuded Mat 16 16. The meaning of this branch will appeare if 1 Wee consider that it is to be ioyned with Iesus Christ Rom 1 3. Math 16 16 2 Cor 1 19. For wee must belieue in Iesus the Christ the sonne of GOD. 2 If we consider the contents which are 1 That he is the Sonne of God 2 Onely begotten A Sonne is by nature So is this fauour This branch that he is a sonne implieth two things 1 That he is God 2 That he is a distinct person That Christ is God many things may shew 1 He is so called Ioh 1 5 20 Iohn 20 28 yea the verie name of Iehoua is ascribed to him Iere 23 6 as appeareth 1 Cor 1 30 1 Cor 10 9. 2 The properties belonging to God are his Eternitie Esay 9 6. Omnipresence Math 18 20 and 28 20. Omniscience Omnipotence Philip 3 21. 3 Workes Creation Colo 1 16 17 Heb 1 2. Forgiuenesse of sinnes Working of miracles Sending the Holy Ghost Beeing free from sin c. Looke Rom 1 3. 4 Adoration proper to God It may be obiected that Christ is a creature because he is called first begotten of creatures Colo 1 19. Aun He is before all creatures that is the meaning to whom right ouer them doth belong And whereas Gala 4 4 it is saide hee was made of a woman it is meant according to his flesh So are many places to be vnderstood Neither is it true onely that Christ is God but it is requisite that so he should be 1 Else he could not saue Esay 43 11. 2 Vnlesse he were infinite he could not beare the infinite wrath of God 3 It increaseth his merits Otherwise he could haue but deserued for himselfe 4 The scriptures did so foretell 5 It was the best way to set out the loue of God Thus for that Christ is God now foloweth that hee is a distinct person from the Father as may appeare Math 3 16 17 Math 28 19 1 Iohn 5 7. It followeth onely begotten Iohn 1 14 and Iohn 3 18 1 Iohn 4 9. Somewheres he is called first begotten Aun Looke a little before He is onely begotten in respect of the Father diuine nature he is first begotten is respect of his mother and humane nature This onely begotten implieth begotten alone He is begotten of the Father Psal 2 7 Heb 1 5. Obiect God is not begotten Christ is God Therfore not begotten Aun God is taken essentially personally The person GOD the Father begetteth the person the Sonne God So is Christ God of himselfe Sonne of the Father as Gregory of Valence Bellarmin confesse that Caluin truly thinketh Quest How is this Sonne begotten Aun I cannot tell and I would wish you not to seeke adore this misterie He hath the whole essence communicated to him Que. When was he begotten An. Before all worlds He is alone Obiect God hath other sonnes Aun By fauour not nature This name implieth partaking all the essence the whole loue and counsell of God Therefore is he said to be in the Fathers bosome Ioh. 1 18. Hitherto the meaning the things professed remaine 1 That Christ in whom I beleeue is true God otherwise then the Iewes who iudge him a man 2 That Christ is a distinct person from the Father 3 That God the Father loueth mee wonderfull well Ioh 3 16. 4 That vnlesse I beleeue in him I shall be damned 5 If I beleeue I shall be safe Ioh 3 36. 6 That God giuing his Sonne will giue all things with him Rom 8 32 7 That all the good I haue is by meanes of the Sonne of God The latter remaineth our Lord. For the which are grounds of scripture 1 Psal 110 1 interpreted and applied by Christ Math 22 43 44 45. 2 In this name doth Daniel pray 9 17. 3 Thus hath God ordained Act 2 36 4 So doe the Apostles euery where write 2 Cor 4 5 5 To this end did God Phil 2 9 10 11 6 In so much as Paule highly preferreth this Phil 3 8 and denounceth an horrible curse to the contrary 1 Cor. 16 22. 7 In particular did apply this to themselues Dauid Psal 110 1. Mary Ioh 20 13 Thomas Ioh 20 28 Paul Philip 3 8. The meaning we shall best vnderstand if we remember that 1 This must be ioyned with that which goeth before and followeth In so much as Christ after an especiall manner is called the Lord. 2 Consider the words in which the relation is our Lord Lord and our Lord in scripture is taken 3 wayes 1 Essentially so is it with Iehouah As in the translation of the old Testament 2 Ciuilly for a name of reuerence As Act 16 30 Lords or sirs And so it aunswereth to Adonai 3 Possessiuely an owner and so it aunswereth to Baal So doth Sara call Abraham Lord and seruants their maisters Euery of these are true in Christ Yet I thinke the last is chiefely meant as he being the owner of vs all Now Christ is so Lord as the onely 1 Cor 8 6 Eph 4 5. In
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
wee considered the cause alone by it selfe now it followeth ioyned with the effect When I shal learne then c. 1 He sheweth that there can be no sufficient praysing of God without learning of his iudgements 2 That he would refer all his knowledge to the praysing of God Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse I will keepe thy statutes Whereof are two parts the thing profession of it Of the thing wee may see before verse 4 the latter part of it neither shall any thing neede to be sayde of the profession that hauing beene declared verse 7 onely some few questions may heere be aunswered and obseruations taken Quest Dauid professeth as though he had some ability in himselfe is it so or whence was it Aun All that Dauid had was from God An vnregenerate man can doe nothing a regenerate man by Christ or Gods grace in him can doe Quest When Iames saith 4 15 that we ought to say if the Lord will c whether doth Dauid offend leauing it out Aun Dauid though he leaue it out in word yet doth he not so in hart so must we and sinne not Compare this profession with that wish aboue verse 5 O that my wayes were directed to keepe thy statutes that which he there prayeth for heere he obtaineth Endeuour to profit is neuer vnfruitfull So end many Psalmes in hope and ioy beginning with feare griefe Marke that Dauid speaking thus boldly fore-casteth the worst which might hinder so must euery one doe Thus much for the fift speciall practise and duty now followeth the sixt and last Forsake me not ouer long And is of the kinde of deprecations wherein a thing is prayed to be kept away In this deprecation may be considered the thing persons The thing not to be forsaken ouer-long Wherein are the kinde forsaking measure ouer long Forsaking in God must be considered as Gods presence is for to his presence is his forsaking contrary God is present by essence works He is no where absent nor forsaketh in his essence which is alwayes euery where His works are of power sustaining all creatures grace Gods power so long as things are is likewise present whē it is away things cease to be This is in all creatures Dauid speaketh of men and some so as that this absence of power is not heere vnderstoode Grace is some peculiar fauour of God And is common speciall Common is indeede a necessary gift to saluation but not sufficient and may be in the reprobate such is vnderstanding of the sauing doctrine in the Bible 2 to be able to conceaue prayer c these many wicked men haue Indeede these are many times taken away Speciall is a gift of saluation and that in the elect as faith hope and charity Gods forsaking of a man in these is vnderstood for somtimes God taketh euen these away but we must remember that 1 He neuer taketh them away fully some braunches or sparkles of them remaine as the roote of a tree 2 He neuer taketh them away finally if he take them away he giueth them againe Now God so taketh these away as that sometime 1 He taketh away the thing it selfe 2 He taketh the knowledge or feeling of the thing to be present 3 He taketh away the worke and fruite of the thing this is Gods forsaking Against all these Dauid prayeth and is greeued at them all 1 Because if God neuer so little forsake vs wee cannot but quite forsake him Annas Burgeus had a good saying at his death to God Forsake not me least I forsake thee 2 If God should thus forsake he could haue no comfort of his owne saluation not hauing or not finding or feeling faith he could not beare the crosse or rise from sinne Thus much of the kinde the measure followeth in English ouer long the Hebrew is Meod and doth signifie 1 much 2 continuance Dauid desireth to be forsaken neither way Much forsaking or great appeareth in the want of a great grace or being left in a great crosse or sinne This is death to a man Continuance is for length of time in a little grace tentation or sin or crosse a greater This is bell Thus would not Dauid be left 1 Though some of Gods children are 2 Gods children doe tremble to think of this kind of forsaking Now follow the persons forsaking God forsaken Dauid me Certaine it is that God doth forsake as mankind in generall so his owne children Yet 1 God is alwayes iust not being bound to his creatures 2 We are not free from fault we first forsake God before he forsake vs. 1 Wherefore in all forsakings seeke to God 2 Search out your owne slippery hart The person forsaken is Dauid who may be considered as a common man man elect He is heere to be vnderstood as elect 1 If Dauid feare to be forsaken who dare be secure 2 In that Dauid feareth this it is certaine he called him selfe to account and marked when God was absent present 3 Know that the children of God who neuer can fall away may be brought to feare and thinke that they may fall away Let vs all therefore gather what strength of grace wee can FINIS THE HISTORIE OF the Gospell WE will expound by the helpe of God the Historie of the Gospell This Historie containeth the deedes and sayings of Christ God and man which things if any other are most worthy to be knowne of all Christians 1 As being in the narration which was to be set downe of our blessed Sauiour 2 Where also are the maine sentences of wholsome doctrine 3 And which are a most cleare commentary of the Law and the Prophets 4 Whence the Apostles haue drawn 5 And the church doth drink vnto saluation Learned disputations before an vnlearned multitude we omit Only we wil draw one threed out of all foure Euangelists not neglecting to our power the description of times and places after a rude manner And that we may finish this our taske all introductions set aside we are to know the inscriptions and the treatises The inscriptions are generall or particular The generall is of all the books together in Greeke Latine whence also in English In Greeke Tes kaines diathekes apanta that is all of the new Testament In Latine Novum Iesu Christi testamentum that is the new Testament of Iesus Christ. The Greeke inscription hath the kinde of that which is written and the perfection The kinde of that which is written is expressed in this word Testament This is set out by an adiunct or propertie new A testament is taken 1 properly for the last wil of a man 2 Improperly for a couenant or league or articles of agreement betweene parties And this testament sometimes is vnwritten before the scriptures were penned written In this place the written testament is vnderstood which containeth as it were the last will of Christ written down and the articles of