we of the stronger meanes Competent measure is iudged by an vpright heart to please God in the vse of this ordinance So as that no weakenesse or slippes must discourage vs. 2 No crosses 3 No tentations Thus much for the manner how meetly one is to partake now followeth the further enlarging thereof and that from repeating this danger of neglect of examination 29 30 as also from the fruite of due examination verse 31. The danger of neglect is in the punishment general 29. speciall 30. The generall punishment hath the kinde cause The kind is that he eateth Krima â—ayton That is hee so eateth as will occasion krima because the Lords holy ordinance is prophaned as before in eating vnworthily and beeing guilty of the body of Christ Kâ—â—â—a many translate damnation meaning as it seemeth eternall which though euery sinne doth deserue yet God doth not alwaies inflict neither is heere as I take it meant For that the Apostle expoundeth himselfe verse 30.32 And for that sundry thus offending were the children of God who could not be damned I take it therefore to signifie iudgement as 1 Peter 4. that is punishment or correction as is said Correct vs in thy iudgement c. in which case Hezechiah prayeth 2 Chron 30 18 19 20. So the meaning is the parties neglecting shall be subiect to punishment euen vpon the carelesnes or rechlesnesse about this sacrament and iustly this beeing an ordinance of God so full of good for vs. Now that which is true in the receiuing God punished the coÌ„tempt of circumcision is as true in the forbearing and not endeauouring to receiue worthily and indeede in sharper manner For heere seemeth to be vnderstood punishment indeede but easier there a man may iustly feare hell fire Considerations to perswade vs not to contemne this sacrament I meane for such as professe the same doctrine with vs and such as neglect when they may conueniently resort thereunto 1 First it is Gods commaundement 2 It hath likewise his promise 3 Is a speciall prop to stay our faith 4 Bringeth with it Christ and all heauenly treasures 5 Quickeneth a man to all good duties of thankfulnes to God loue to men c. 6 Was very often in the primatiue Church Considerations to make vs resort vnto it with due consideration Where first we might bewaile that it is of all so slightly regarded 1 There are many things to be done which require studie 2 The Iewes taught one another to keepe the Passeouer 3 It is a dutie of greatest consequence almost that can be for a man 4 No great thing can be well done without good case Now no iudgement is expressed because we might feare all No time named that alwaies we should feare them The cause is for that he discerneth not the Lords bodie that is that which is his body by his ordinance sacrameÌ„tally The speciall punishment followeth verse 30. Bodily diseases and death 1 Not onely these but decay in name goods friends estate c. 2 Learne when these come among other thinges to call to minde slight regard of the Lords supper 3 All are not sicke or weake that we might learne to profit one by anothers harmes 4 Neither must such as feele no outward crosses thinke that they are or shall be free The fruite which due examination bringeth followeth verse 31. and is 1 Freedome from iudgements which is set downe with the forerunning dutie of iudging our selues which is so to try out our selues that we may iudge aright that wee come dulie and if that we find we haue not so come to humble our selues and be reuenged of our selues And indeede this freedome is from all plagues as they come from God angry 2 And obtayning of all excellent things for what can a due partaker be said not to haue Quest Are not such as come worthily corrected Aun Yes but beeing without particuler conscience for some particuler fault it is no iudgement but an exercise Que. What may we thinke of those that are afflicted in this kinde by God Aun They are chastened that they should not be coÌ„demned with the world Chastising is some-what to the griefe of our nature proceeding from Gods loue to vs to make vs the better for afterward That it is the griefe of nature Looke Heb 12 11. And necessary it is that so it should be It is also moderate It is likewise with Gods loue To make vs better The vtmost end why God sendeth it is that we should not be condemned with the world The world are the vnrepentant men of the world These shall be condemned Condemnation is euerlasting punishment with the anger of God and miserie of the partie punished FINIS THE DOCTRINE OF FAITH Romans 1 16. HEtherto haue we heard of preparation to grace and saluation now followeth to consider how grace estate of saluation is wrought in a partie All which consideration is in the meanes or in the gifts of grace Meanes I call those which are appointed by GOD and blessed for the working of grace gifts the verie things wherein saluation doth consist Now the meanes it the word of grace and saluation so called Acts 13 26 as the deuill himselfe confesseth Acts 16 17 word of grace Acts 14 3 so Acts 20 32 and that because it is the ministery of the Spirit 2 Cor 3 8 that is which conueieth the holy Spirit into one and bringeth all grace This word is called by another name vsually the Gospell so Acts 20 24 the Gospell of grace word of the kingdome For the name we heard of it in the entrance to the Harmony of the Euangelists This doctrine is all that truth in the Canonicall scriptures touching saluation by Christ A summe and briefe of this doctrine is that which is coÌ„monly called the Apostles Creede So saith S. Augustine Ista verba quod audistis per diuinas scripturas sparsa sunt c. These wordes which you haue heard are strawed all ouer the scriptures but gathered together from thence least the memorie of forgetfull parties should faile that euery man may haue what to say and hold Wereuppon Marcellus in Epiphanius repeating the Creede faith he had it out of the diuine Scriptures In which sence S. Augustine calleth it the foundation of the Catholique faith S. Ambrose a key opening all the Scriptures In considering of this Creede it shall be good to know the title and the contents of it The title is The Apostles Creede Wherein is the kinde of the thing and the parties whose it is said to be The kind is that it is a Creede If we should speak to such as vnderstand Latine it might not be vnfit to speake of the Latine name Symbolum But heere it shall not need Onely I thinke that diuers learned men are deceiued who thinke that it is called symbolum of part in a shot or reckoning which diuers make vp That I take it is symbola in the feminine gender not symbolum This name
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
commaundement walke in the way This is the way c. 3 And that once entred in we should finde them most sweete and easie and that his that is Gods commaundements are not greeuous 4 Besides company will doe much where Christ his Apostles and Prophets and all holy men of all time haue taken this course 5 So as in this way they haue beene blessed 6 and can but out of it be most wretched and miserable Best helpes and meanes are 1 the spirit of God who will leade his into all truth by whom we must walke 2 Forget that which is behind looke to that which is before Philippians 3 14. 3 Not to goe forward argueth going backward We shall try whether we walke aright 1 If wee follow our guide the spirit and word 2 If the godly who know this way and walke in it cannot finde vs swaruing 3 If we draw neerer our home in heauen Verse 4 Thus much for the setting out at large and in generall of a godly man now followeth the more speciall vnder the person and example of the Prophet and that from the beginning of the 4 verse to the end of the eight and that as after in order wee shall see by sixe sundry properties or graces But heere a question may arise how farre we may build vpon particular examples generall doctrine Aun Examples are 1 bad which we must onely auoid alwayes 2 Good 1 Extraordinarie 2 Ordinarie Extraordinarie are good examples but of some particular parson at some speciall time by some speciall commaundement or priuiledge Of which sort is Moses killing of the Aegiptian Exod. 2. Abrahams purpose to kill his sonne Phynies fact in slaying the adulterers the Israelites in robbing the Aegiptians Moses fasting 40 dayes c. These some call heroycall or aboue the common reach of man examples and presidents These in the parties at that time and vpon the commandement and instinct of God are commendable but of vs not mutable vnlesse by vertue of such like priuiledge as the persons who performed these facts had Ordinarie examples are good and of such facts and duties as ought to be in all parties of the same kind of calling at all times by vertue of the generall commaundement as all duties of the law and Gospell the which both may and must Thus doth God commaund Leuit. 26. Deut. 28. Rom. 2.6 7 8 9. In Gods commaundement 1 is a most cleere bewraying of Gods will otherwise if it could not be vnderstoode it might rather seeme to be a charme then a charge 2 And that in all the particulars which God doth require Now though the Prophet seeme to say that God hath commaunded leauing it doubtfull whether he doth still and for euer commaund Yet it is most certaine that Gods morrall commaundements as these are and of the Gospell are continuall sounding in the word and not mute euen in harts of Gods children 1 We must thē so long as the word is in the world know that that is the recorded charge which continually and euerie minute is renued 2 So alwayes be exorcised in the word as remembring that then we are hearing and taking our charge 3 And that the more particulars are plainly deliuered the better shall wee be helped to our duties neuer rest in generalls 4 Knowe that the breach of the least commaundements hath punishment as performance of the least reward The kinde of duty followeth To keepe thy precepts dilligently whereof is 1 the matter Keeping thy precepts 2 Manner or adiunct dilligently In the matter obiect precepts act keeping The word precepts is in Hebrew Pickkude signifying precepts of vnderstanding which God hath set and placed in the hart and vnderstanding teacheth thē as Rabbi Dauid saith and are for substance the same with law testimonie as before neuerthelesse since it pleaseth the spirit of God to vse some sundry names for one thing it must needes be with some difference I iudge therefore that the word of God heere is called by this name in regard of the knowledge Gods seruants haue of it as of the which any of them cannot altogether be ignorant They are therefore that which Iames calleth the word engraffed 1 21 or springing in or among you God is wont to sow it and make it grow into the harts of his seruants Then is it thus engraffed when it is mingled with faith Heb. 4 2. which is 1 when one beleeueth it to be true 2 and beleeueth that it belongeth vnto him Heere therefore doth GOD forbid to doe any thing against the shining truth of his word in our hearts nay hee commaundeth to doe all things there-after For such are these precepts knowne vnderstoode beleeued to be the truth of GOD. For better vnderstanding whereof know that It is one thing to sinne so as that ones conscience may accuse him and another thing to sinne against a mans conscience Who so euer sinneth at one time or other his conscience wil accuse him But euery one that sinneth doth not sinne against his conscience To sinne against ones conscience is after knowledge of the will of God had and shining in the hart to doe against it Which God doth heere forbid and requireth that according to the knowledge of Gods precepts wee should doe True it is that sometimes Gods children euen sinne which is a fearefull thing against their owne consciences which they neuer should doe for who so euer knoweth and doeth not to him it is sinne Yea if he be falsly in conscience enformed it is better to doe with then against his conscience Indeede the safest way is rightly to instruct the conscience Now then whereas the seruants of God haue the knowledge of Gods commaundements are somtimes drawne to doe against their knowledge God chargeth they should not so doe Least wee should doubt whether Gods children are brought sometimes to doe against their knowledge call to minde Adam who could not be ignorant Dauid Peter and such other Indeede there is a difference Gods children thus sinning and the world and wicked 1 Gods children effectually called haue alwayes a setled purpose and endeuour not to sinne so haue not the reprobate nay they purpose to sinne 2 The reprobate and wicked desire to haue the knowledge of God which they haue shining in their harts put out the elect desire to haue it more cleare bright 3 The elect in their sinning at the instant of it haue their knowledge which they haue of the will of God obscured that they cannot see Vehemencie of tentation raiseth such a cloude as hideth the light of vnderstanding so did the wine intoxicate Noah and Lot Dauid likewise and Peter were thus beguiled that though before they knew yet now tentation made them forget God the wicked in the middest of their sinnes see and know they should doe otherwise 4 The elect when so euer any knowledge of God shineth in them if they sinne it is with great strife and contention of the flesh and the spirit as we see
is said he dwelt the meaning is hee dooth not so now in person Among vs is not onely in our nature but in our presence our who are Apostles of Ierusalem of Iudea Now he so conuersed as Acts 10.38 1 Make this vse then First to follow his humilitie Phillip 2 5. 2 In our conuersing to take occasion of dooing all the good we can 3 Know that as Christ dwelling among thē they not profiting their sinne was the greater so will it be with vs or any amongst whom Christ any way or while dwelleth The third speech followeth And we saw c. wherein is set downe what is said of Christ and how it is confimed It is said of him that he had glory as of the onely begotten of the Father It is confirmed in that he saith we saw it That which is said of Christ hath the bare thing or the measure the bare thing is glory the measure in the rest Glory to speake properly doth signifie naturall brightnesse as the glory of the sunne c. Now for that the greater the brightnesse is the more is the excellencie of the thing whence it commeth therefore glory doth signfie bewrayed excellencie heere bewraied diuine excellencie which Christ had 17 Iohn 5 so as that Iohns meaning is we saw him to be God easily perceiued it The measure is of an onely sonne of a Father Father doth heere signifie God the Father of distinction of person betweene the Father and the onely begotten Onely begotten who is to haue all that which the Father hath Christ is sometimes called the onely begotten sonne of GOD in respect of the diuine nature which of all Gods sonnes he onely hath Others are sonnes by adoption fauour Sometimes first borne in respect of the humane nature wherein he excelleth all other Ob. But how doth this will some say increase the glorie Solu The Fathers glory is infinite the Sonnes is equall therefore it is very great Besides this glory is increased by the particle as which signifieth truly not onely likenesse so else where It appeareth from hence 1 That the VVord is GOD 2 That he is a person distinct from the Father 3 That hee is equall to the Father Now followeth how it is confirmed we saw that is often and wistly looked vpon VVee who conuersed with him to whom God gaue eyes to see All did not perceiue this Que. How could they perceiue it Aun By his wonderfull works See 1 that it is not sufficient to be in meanes vnlesse God open the hart 2 The chyldren of God by meanes labour for strength of fayth The fourth last speech is that Christ was full of grace and truth VVherein is the thing measure The thing grace truth Grace the holy Spirit without measure in himselfe wherof hee giueth to his whereby they profit to saluation by meanes Truth presence of good things not as by Moses in shadowes and shewes So as that we should seeke to Christ for both these Thus farre the summe and briefe of the storie of the Gospell Now followeth the setting downe at large in the speciall branches thereof All is of Christ Christ is set out in his harbinger or forerunner Iohn Or in his owne personall presence The things of Iohn or Christ are neyther summarilie 〈◊〉 part set together but intermedled and mingled the 〈◊〉 with the other First mention is made of Iohn 1 for that hee was prophecied to come before Christ 2 For that he was before Christ in time in the flesh 3 Being to be witnesse to Christ it was meete his person should be knowen that the sufficientnesse of his witnesse might appeare 4 The birth of Christ being to be of a Virgin might somewhat be made more probable when it should be knowen that two old folkes whereof one was barren should haue a child Luke 1 chap. 5 verse The first thing deliuered of Iohn is his conception 1 Luke from the beginning of the 5 verse to the later end of the 25. In all which are three things 1. Somewhat before the conception to the 24 verse 2. The conception it selfe verse 24 3. Somewhat immediatly after verse 25. That which is before the conception is the making knowen his Parents by whom he was conceiued His parents are made knowen ioyntly seuerally Ioyntly by their time their godlynesse not hauing of children Seuerally the husband and first from his kind of life generally that he was a Priest 2 particularly of the course of Abia 3 by his name 4 that he was married 5 that to him this conception was foretold The Wife 1 by her stocke that she was of the daughters of Aaron 2 by her name she was called Elizabet The time was In the daies of Herod then King of Iudea Where we may consider how the time is called and how it is further made knowen It is called in the Greeke daies by an vsuall manner of speaking in the scriptures belonging to the Hebrew tongue for that a day was the first difference of time 1 To teach vs that time and things in time are but momentary and but for a day 2 That good Gouernours raignes are but in daies so as that in them we must not be secure 3 That Tyrants shall no continue for euer that we should not be discouraged Question But what speciall time was this in Answer About the 31 or 32 of Herods raigne when he grew to be most outragious murdering Salomes husband and sonne the 40 gentlemen and their teachers yea euen his owne sonnes Aristobulus Alexander and a little after the Sanhedrim and infants of Bethlehem Question why is this time thus noted 1 Answer to teach vs first that though tyrants rage neuer so much God will haue his Church and number 2 That the godly will not giue ouer their profession for feare of Tyrants but in corrupted and corrupting tymes wil be the same 3 That God in such disordered times taketh knowledge of such as truly feare him so as that they should not be discouraged by any aduersaries This time is further set out 1 by the person in it and by his calling The person is named Herod his calling King and that of Iudea There were three Herods mentioned in scripture One in the Acts 12 Herod Agrippa I take it the graund child to this Another who cut of Iohn the Baptistes head called Herod Antipas The third this the sonne of Antipater by his fathers and by his owne meanes called the great for his victories buildings of the Temple Sebaste Amphitheatrum c. He is noted to be King to put a difference betweene him and other gouenours before him for his father Antipater was but deputed by Caesar The Assamonaei had not this title of King Now this man the Senatours of Rome made King Iudea is opposed I take it to the territories of Samaria and was the place of the visible Church Marke what greate places in the world wicked men like Herod may mount vnto 1 so as
desire then containeth a request to haue particuler iudgements or punishments kept from the Prophet For to the fault of sinne belong diuers rods scourges which the Prophet heere feareth Now this desire hath two parts The first Cast me not away from thy presence the other take not thy holy spirit from me In both the which the Prophet Dauid seemeth to haue respect to Gods dealing with Saul whom he cast off from being King as to haue the kingdom to continue in his line and from whom likewise he tooke his good spirit The presence or face of God in Scripture signifieth sundry things which were too long to recite heere it containeth three things 1. Fauour of God 2. The place of the worship of God whence the face and fauour of God may be perceaued So Gen. 4.10.14 Ion. 1.3 1. Sam. 26.19 3 Seruice before or in the presence of God Which in Dauid was his seruice in gouerning the kingdome So Math. 18.10 Iob 1.6 Esth 1.14 These the Prophet desireth not to leese Cast me not take not these away from me in an anger otherwise I shall endeuour to beare the losse patiently First now let vs learne by Dauid calling to minde Gods dealing toward Saul to profit and be the wiser for Gods punishments in others 2 Let vs a little enquire whether this fauour the Prophet feareth to leese be for and to saluation or in thinges onely belonging to this life For the clearing wherof some sentences must first be set downe 1 Dauid had the fauour of God to saluation 2 Dauid could neuer fully and for euer loose it 3 Dauid might haue the feeling of it so impaired as that he might feare that he should loose it 4 Neuerthelesse this fauour is not heere meant but that fauour whereby God first gaue Dauid the kingdome aduauncing him to the honour of being Gods Lieuetenant to gouerne his people in hauing God for his defence and grace as Saul had for a time Which fauour among outward things is the greatest in the world This Dauid desireth may not be taken from him not so much for the kingdome sake as 1. That God might not bewray to others that he was displeased with Dauid 2 That Dauid might not by occasion heereof cause the aduersaries to blaspheme 3 That yet Dauid might haue his high place frō whence he might make open confession and acknowledging of his fault to all his kingdome Thus much for that question 1 Now all that are aboue others if they meane to keepe their wealth honours in the fauour of God they must take heede of sinne 2 Since that kingdomes are taken from Princes and so meruailous changings and troubles come wee had neede pray for Kings that they sinne not and if they sinne that they may repent 3 That euen for sinnes God taketh away outward fauours 4 That in outward callings men should remember to labour in them as seruing before the face of God 5 That in the lesser matters as any outward thing it greeueth the seruant of GOD to see any displeasure of God Hitherto the first part the second followeth Take not thy holy spirit from me Spirit dooth heere signifie the gift of the Spirit as else where in Scriptures I doe not thinke that the Prophets meaning is to speake of the spirit which is called of sanctification which howsoeuer a man may feare to leese can neuer yet fully be lost but of the good spirit of the holy God which spirit is said to haue departed from Saul 1 Sam. 16.14 Saul had not the sanctifying spirit of God vnlesse onely in restraining him Indeede he is said to be an other man that is furnished with other gifts then he had before whereby he was enabled to gouerne the kingdome as in the booke of Iudges the spirit of the Lord is said to come vpon the Iudges that is the worke of the spirit in sundry gifts and abilities of the spirit for gouernment in warre and peace As Saule therefore lost such gifts so Dauid prayeth he may not to wit loue of his Countrey and people prudence courage making good lawes felicity or good successe He teacheth vs then 1. That sinne deserueth not onely the impairing of sauing graces but the losse euen of gifts meete for a mans particuler vocation So God threatneth Mal. 2.2 to curse their blessings and saith Ezech. 20 26. That he polluted them in their gifts so Nabuchadnezzar is said to be turned into a beast Dan. 4. That is to loose the vse of reason after the same manner Nabal became a sot or a stone 1 Sam. 25.37 2 That euen the gifts of a mans calling are from the Spirit of God so as not the meanest calling or gift belonging thereto is to be despised 3 That euery one is to endeuour to haue to preserue and increase the gifts of his calling 4 Now as all gifts are good so those which are for the ordering of family cittie or kingdome are most excellent 5 Mention of the holy Spirit is made to teach vs that all duties are to be done holily They are done holily when 1 First the kinde of life is warrantable by the word of God that is when it any way setteth out the glory of God or procureth good to others 2 The party performing any dutie is in Christ repenteth for sinnes 3 He doth the duties for conscience to God as in the presence of God 4 In the vndertaking of duties he calleth vpon God Hetherto the fift petition the sixt followeth verse 12. Restore me to the ioy of thy saluation c. Verse 12 Wherein hee desireth to haue the gifts of the Spirit giuen him againe which he had lost by reason of his sinne For sinne doth mightilie daunt and dull the graces of the spirit Of this petition there are two parts one to haue the ioy of Gods saluation the other to be established with Gods free Spirit Restore dooth properly signifie to returne that which is not a mans owne to the proper owner But so can it not be taken heere For all things are properly Gods nothing our owne Heere therefore Dauid desireth to haue those things giuen him againe which he had before and hath now lost Ioy doth signifie cheerefulnes of hart Looke verse 8. with it alwayes seeking vppon conceit of want hoping to haue in seeking resting in hauing Saluation doth not here signifie the estate of blessed life but outward safetie when as the prophet can wanting any thing come cheerefully to God seeke to him be perswaded of his helpe and finde it So is it Exod 14 13. Psalm 3 3. and that we so may vnderstand it heere may appeare because 1 That euerlasting saluation can neuer be lost 2 God for sins taketh away outward safety deliuerāce 3 God dooth threaten some such thing to Dauid by Nathan 2 Sam 12 10 11. Now this outward saluation or safetie spoken of hath with it 1 Gods promise to helpe 2 and certaine performance thereof Note
often repeating 2 particuler reckoning vp 3 cleere setting downe All which we ought towards God to performe Verse 16 Thus much for the passage to the praise now followeth the setting downe of the praise or thanksgiuing And that after two sorts first by way of deniall then by affirming Both the deniall and affirming haue the thing reason That which is the deniall is in these words Thou desirest no sacrisice though I would giue it thou delightest not in burnt offerings This part denieth the vnsufficient thing to praise God by sacrifice burnt offering The reason for that God is not delighted with sacrifice neither wisheth burnt offerings I thinke the verse might better bee distinguished thus Thou art not delighted with sacrifice Thou desirest no burnt offering though I would giue it For the speech increaseth greater is burnt offering then sacrifice But first know the meaning of the words Sacrifice properly so called is a part of the Iewish vvorship of God where somewhat was offered to God It was of two sorts 1 Propitiatorie to procure fauour with GOD. 2 Gratulatory to witnesse thanksgiuing to God The second is meant in this place and that was sometimes burnt offring which all was burnt and offered vp to God Sometimes called sacrifice when some beast was killed but part was reserued for the offerer part for the priest part offered to God That which in English is translated desirest were better art not delighted with spoken after the manner of men that is doost neither commaund that I should offer it nor doost so approue of it when I offer it That which is translated delightest not in were better wilt not that is doost not care for We are wisely for all this to vnderstand this deniall for it may seeme strange that God should not like of that which himselfe commaunded as sacrifice burnt offerings c. First therefore God liketh not these sacrifices onely and for the deede done as sundry performed them 2 He liketh them not so much as he doth the other of a broken hart For so denialls are by way of cōparison Looke Hosea 6 6 Ioel 2 13. 1 Pet 1 12. Thirdly God liketh them not as the Iewes many times performed them Looke Esay 1 the 66. chapters Que. Did the Iewes rest onely in outward things had not those of the life to come Aun No. The elect Iewes enioy euerlasting life as well as any of vs shall Que. What difference is betweene the Iewes and the Christians this way Aun In the maine matters of saluation nothing the same God the same Christ the same Spirit the same word the same faith hope and charitie c. In outward things somwhat they had more sacraments then the Christians the outward matter of them was diuers the continuance was not for euer as the Christians are things were not so cleere among them as among the Christians Que. Why did God ordaine that which afterward hee did abolish Aun The fulnes of time was not yet come and GOD would breake the proude hart of the Iewes by these so many duties 1 By this wee may perceiue that a man may doe duties which God hath commaunded and yet not please God 2 That nothing will please God from vs onely for the deede done without inward motion of the mind with faith in Christ with desire to please God by endeuouring according to Gods commaundements 3 Sometimes it so may fall out that a man may omit some outward dutie without any great fault 4 When there is some cause that some-what of the worship of God should not be performed neuer omit the spirituall 5 If in Dauids time sacrifices were not alwaies needfull what shall we now thinke after Christ of the abhominable sacrifice of the masse Hetherto the part denying now followeth the affirming part Verse 17 shewing what are the most acceptable sacrifices to God Now this part hath in it the reckoning vp of these sacrifices and the commendation of them The reckoning of them setteth downe two a broken spirit a broken and contrite hart The cōmendation sheweth that 1 they are sacrifices that is in steed of all 2 of God 3 such as God despiseth not The spirit and hart signifie as before in the 10. verse Broken and contrite speeches taken from things beaten into diuers peeces Contrite beaten as it were to dust or pouder broken is opposite to solid and hard which yeeldeth with much a doe of which sort is euery mans hart by nature hence are those speeches a brasen fore-head an yron sinew c. The better to know what this contrite hart is let vs first set downe what it is 2 how it is gotten 3 how it is tryed A contrite hart is voyde of any conceit of the own worth thinketh it selfe worthy of any punishment and esteemeth all it owne things most base followeth the word of GOD into all formes is comforted at the least signe of Gods fauour cast downe at the least signe of his displeasure easily vpon iust occasion is moued with affections of loue feare ioy hope c is alwaies full of pitty to others maketh conscience of small things It is gotten onely by the worke of the holy Ghost Eze. 11 19. Iohn 3 6. The Spirit worketh without meanes in infants as in Iohn Baptist By meanes of the word 1 preparatorily by the Law 2 effectingly by the Gospell The law prepareth the Gospell finisheth and worketh grace as Nilus maketh Egipt fruitfull heereupon it is called the ministerie of the Spirit 2 Cor 2 8. A helping cause to these are 1 priuitie to a mans ovvne sinnes infirmities slippes these keepe the hart the softer 2 The crosse sanctified as in Dauid Ezechias Now heere is breaking and contrition in two degrees to teach vs how we are to proceed Not to rest in a little breaking but to goe on to grinding It is tried for that 1 it chiefely medleth with it selfe straitly hath leysure to looke to others for it findeth it selfe so broken that all paines is too little to make it vp as in the publican the woman Luke 7. 2 It trembleth at the word of God Esay 66 2 not onely at his workes so did Elie Dauid Iosiah Ezechiah feare at the word 3 Is patient vnder affliction 4 Looketh not to outward things more then needs must 5 Can abide no delay 6 Cheereth vp it selfe onely in Christ 7 Is not hastie to vse inordinate meanes but hangeth vppon GOD. The commendation remaineth First that these are sacrifices that is one broken hart is as good nay better then all the sacrifices in the world 2 They are of God that is most excellent as the hill of God trees of God note an excellencie They are the more excellent for that they are 1 of the greatest price 2 most hard to be performed 3 most rare 3 God despiseth them not It is a kinde of speech where more thē is spoken is vnderstood thou despisest not 1. thou makest great account of Esay 57 15. 1 So
others These duties 1 are to be practised as well towards our selues as others These duties and commaundements according to the number of chiefest things among men are foure The first chiefe thing is life The second chastitie The third goods The fourth truth and good name For euery of these are seuerall commaundements and for the first Thou shalt not kill Which is to commaund preseruation of life and to forbid the contrary Wherein we may consider the persons and the thing The persons who and whom Person who is not to kill thou that is none what colour and pretense soeuer thou haue The person who is not to be killed thy neighbour The person who must not kill is to be vnderstood without a lawfull calling thereto and such an one is who is not a Iudge a souldier and an executioner c. Neuerthelesse these must remember that they doe it according as their callings require and that for good and the common good We may see that the Anabaptists erre who thinke it not lawfull to be a Prince or warriour And this which is forbidden to all must so be vnderstood as that 1 though we be prouoked we must not thus commit a fault 2 though time and place should seeme to serue 3 though we might escape punishment for the same The person who is not to be killed is as before neither our selfe nor our neighbour The thing is not to kill Kill is to take away life and yet not simply to take away life is forbidden but the life of a reasonable creature otherwise a man may kill his beast for necessarie vse The Manichees therefore do erre who thinke it not lawâ— full to kill any thing no not to cut hearbes Life is whereby any thing liueth Life is spirituall ciuill naturall Spirituall life when by the especiall worke of the holie Ghost a reasonable creature liueth to the pleasing of God Paule saith a widdow while she liueth in pleasure is dead while she liueth Dead that is in spirit The soule saith S. Augustine without God specially working is dead that is spiritually and the soule of thy soule is faith This kinde of life one taketh away 1 by denying the meanes as parents of what sort so euer with-holding the word of God from theyrs 2 By giuing of scandall Scandall is occasion of sinne in which respect Paule biddeth to take heede that our weake brother perish not 1 Cor 8 11 and Christ threatneth woe to him by whom offences come Luke 17 1 2. Looke Rom 14. This life we must procure all wee can Iohn 1 5 16. So were the Apostles commaunded Acts 5 20. For this cause would not the Apostles depart from Christ Ioh 6 68. Ciuill life is that estate which one hath in ciuill societie as of honour office reputation and this must be maintained Naturall life is that which is in the ioyning of soule and body together Naturall life hath three degrees The first is cheerefulnesse of the hart In this respect God blameth the false prophets who made the hart of the righteous sad Ezech 13 22 for indeede a sorrowfull minde dryeth the bones Pro. 17 22. Thus did Naball first begin to die 1 Sam 25 37 thus was Rebekah wearie of her life Gene 27 46 for her griefe of hart at Esaus taking of wiues The second is soundnes of bodie when euery member is maintained none hurt none taken away so as if any be impaired it is against life for life is of all parts Those therfore who cut off a member offend against the commaundement The third and last is health when euery member and power dooth his worke Hence is it said that life is to be in good health and not onely to liue therefore dooth Ionathan note his fathers fault who made the people weake and faint 1 Sam 14 30. Therefore is it Iohn 4 50. thy sonne liueth for is in good health so saith Paule now are we aliue that is are whole and well if ye continue stedfast c. Wherefore all such who procure surfet or drunkennes breake this commaundement But what neede we goe far for opening of this commandement our Sauiour Christ hath doone that most excellently Math 5 22 c. and that by shewing the true meaning for the breach thereof in three degrees In euery of these three degrees hee setteth downe the fault and the grieuousnes thereof The first degree is Who soeuer is angry with his brother vnaduisedly shall be culpable of iudgement The fault is to be angry with his brother vnaduisedly this is murther in hart Brother is as before To be angry is to be displeased with desire of reuenge In vaine is when it is without iust cause or occasion as Caine was angry with Abel Ahab with Naboth Saul with Dauid 2 When it is too long Ephe 4 26. for the sunne shoulde not goe downe vppon our wrath 3 When it doth vnseemely appeare in countenaunce in gesture in deede or word So as that Christes meaning is that we should be moderate in our anger So saith Iames 1 We must be slowe to anger and Paule Be angry but sinne not In this behalfe is Moses much commended Numbers 12 3. And heere we are to take heede that neither anger doe vainly arise and that though it doe iustly arise it doe not rage and both these from others to vs or from our selues towards others And first that it doe not arise in vs by others vainlie it shall be good for vs 1 Alwaies before hand to consider our corrupt nature how easily it is prouoked to inkindle by anger as gunpowder and flaxe by fire and therefore as they who haue such commodities knowing their qualitie by warinesse preserue them long from burning so may wee our natures that they be not consumed by anger if we wil watch ouer them Besides in this behalfe some mens complexions giue them occasion moore to looke vnto themselues 2 Neuer to thinke our selues worthy of great matters but to acknowledge in hart our wretchednesse so shall wee the better when things fall crosse without anger beare them 3 To acknowledge that nothing befalleth vs without Gods will whereto we must learne in all meeknes to yeeld 4 Not to be suspicious one small suspition that wee are neglected will raise great anger 5 Be practising with our selues often to resist our owne desires so shall we more easily beare it from others 6 Auoide occasions 7 To mark the behauiour of angry men that seeing how vnseemely it is we may bethinke to take heede of it in our selues And that we cause not anger to arise in others we must be carefull Alwaies prouided that if they be angry at vs for good duties necessarily to be done we are not to be discouraged else should Christ other of his seruaunts haue forborne their duties for other folkes angers But to be free from giuing iust occasion 1 Neuer meddle with any without vertue of thy calling Anger most commonly ariseth when men are out of their
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
word be It is vsed in respect 1 of man to man 2 Of man to God And that seuerally or ioyntly when GOD witnesseth to man or man to God or both to each other Heere I iudge it to be to be vnderstoode betweene God and man ioyntly and mutually whereby God witnesseth to man and man to God Now this ariseth from the compact or couenant which is betweene God and his people For so doe God and man couenant Looke Ier 31 31. God promising to take the people for his that is to fauour them euery way for things of this life and of that which is to come the people promising againe to acknowledge worship God according to his will This couenant he likewise maketh with particular men Gen. 17 7 10 so is God called the God of Abraham Isaac and Iacob Heere-vpon is that of the Ark of the testimonie Exod. 30 6 and Psal 122 4 as a witnes of this couenant and for that the tables of the couenant or witnesses of this couenant were in it Heb. 9 4. Act 7 44. So that the written law of God is the witnes or testimonie of the wil of God toward vs of our profession of our dutie towards him So when God had published his law the people professed whatsoeuer the Lord commaunded that would they doe Deut. 5 27. Where-vpon we are to take the proclamation of the law Exod. 20 not so much for the very couenant of saluation which is but one founded on Christ as for the articles or heads of the conuention agreement betweene God and man These things God requireth these things man will performe by himselfe or Christ Neither is this name of testimonies more to be vnderstoode of the whole body of the law then of euery branch and clause of it which witnesseth the former So as that these testimonies are mutuall declaring on Gods part not why he is our God but what he requireth of vs and on ours not why we are receaued for that is for Christ but what we desire to doe That God thus witnesseth it is cleare Deut. 4 45 these are the witnesses c. where the Geneuans note that is the articles and points of the couenant so Deut. 6 17 so Psal 19 8. That his people likewise doe witnes Reade Iosh 24 22. Deut. 5 27. Sundry vses arise from hence and first from the consideration of these testimonies 1 on Gods part to vs ward That 1 Our chiefe care should be to be in league with God which is to vs the fountaine of all good things and without the which we can neither looke for and shall be sure to find no good thing 2 So must we reade and heare the word as the articles which God requireth we should subscribe vnto and therefore had neede well to vnderstand them 3 It is a couenant of speciall account where are so many witnesses and articles and so many good things offered there-with 4 That God cannot but take knowledge of the violating of it and greeuously punish it 2 On our parts who are Gods people 1 Euery seruant of God taketh vpon him to obserue euerie clause of the Bible according to the wil of God 2 Euery sinner witnesseth against himselfe hee denieth his owne deede and agreement he had subscribed to the word of God and by sinning now seemeth to denie his owne hand 3 Where-vpon it needes must follow that their owne conscience condemneth them 4 Though these witnesses for a time be not brought yet certainly one day they shall when the bookes shall be opened Now foloweth the act or practise of keeping wherein are sundry things 1 Hauing the bookes of canonicall scripture in their best originall or translated copies 2 The true and proper vnderstanding of them 3 Keeping and defending them in their own meanings against all false doctrine whatsoeuer 4 Holding them in present memory 5 Some iudgement directing whereto euery one is to be applied 6 Continuall practise of them in life This is the third duty whereto ioyne the word blessed as before The fourth duty followeth And seeke him with their whole heart Wherein we are to consider the endeuour is seeking with the whole hart thing where about the endeuor is Iehoua First take knowledge of the thing which is in the word him That is as appeareth in the 1 ver Iehoua Iehoua may be confidered as he is in himselfe reuealeth himselfe to vs. As he is in himselfe we can neuer finde out which is the end of seeking and though we could yet would it helpe but little But as he sheweth himselfe to vs wee may in some sort finde and must search Looke Deut. 29 29. Ier. 9 24 so Exod. 34. Nowe GOD reuealeth himselfe to be a Creator and preseruer Redeemer and Sauiour God Creator preseruer euery man in some sort knoweth without much seeking so learne we Act 17 27. Rom. 1 20. Act 14 17. So as that neyther men nor deuils are ignorant of him in part who for all that doe not walke in his law Titus 1 16. Indeede it is necessary that thus wee should know God but it is not sufficient Heere the Prophet setteth out a peculiar state wherein is blessednes a man that knoweth the Creator may be wretched Dauid setteth downe a proper marke knowledge of the Creator is common So as that though to seeke God the Creator be required yet it will not suffice Therefore are we in the second sence to vnderstand Iehoua heere to wit as he hath bewrayed himselfe toward vs a Redeemer and Sauiour Wherein indeede is eternall life which if we seeke not we shall not finde heauen Him did the wise men seeke him Mary and others Now in seeking of God our Redeemer and Sauiour sundry things are requisite 1 The truth of saluation and doctrine of the will God touching that so Ier 9 23 24. This consisteth in the articles of Christian faith the chiefest ground whereof is Christ and thorough knowledge of him 1 Cor. 2 2 Phil. 3 8 which truth then may be in some sort to be in vs when we can 1 Discerne wholesome doctrine from vnwholsome and vnsound Wholesome is that which nourisheth and feedeth to euerlasting life so is not all truth Christes sheepe therefore know his voyce 2 Haue grounds and texts of Scripture where-vpon we build whereto wee can haue recourse and not start from them 2 Is his fauour and reconciliation or bringing into grace againe with him Him therefore must we seeke reconciled and pacified Ier. 31 34. Who being angry is most mighty most iust Whom none can pacifie but Christ who is our peace and procureth vs full and certaine iustification Which we seeke when we 1 apprehend Christ 2 Apply Christ Of this it shall be good to consider the meanes duties The meanes in vs is onely faith wrought and maintayned by the holy spirit The duties are 1 Entrance to the throane of grace Heb. 4 16. Rom. 5 2 which is when being animated by the merit of
were not caried away with the multitude renowned Paule seemeth to set downe the sinnes of this age of the world 2 Tim 3 2 3. So to liue in the Court forbearing Court sinnes is the duty the like might be said of infinite others 3 Besides some are iudged lesse then others as swearing by faith and truth playing at cards and tables drinking c. and yet all iniquity euen these must be shunned Therefore must we walk circumspectly Ep. 5 15 look 1 Cor. 5 6. The least wound in the heart and braine is deadly small leakes in shippes or breaches in walls neglected leese Citties and shippes so is it for small sinnes to the losse of the soule yea indifferent and warrantable things if they be with scandall that is with hinderance of others in they way to euerlasting life are greeuous sinnes Of this kinde is it to doe a little euill that a greater good may follow vpon it This is iniquity to be hated Other kindes of iniquitie might haue beene named but these sufficiently shew that wee all commit some one or other kinde of iniquity whereby we are wretched and had neede to seeke to Christ Hitherto of the obiect the action or practise denied is not doing Doing doth signifie any way of committing or consenting to sinne in our selues or others which may be nine wayes according to the verses Commaunder consenter aduiser and soother Abbettor partaker concealer not hinderer Not wraying full known sinnes these all each with other Doe sinne and iniquity what euer men censure Thus much of the fift duty now followeth the certainty and surenes of it surely This is most assured for that the sonnes of God cannot commit sinne Gods seed remaineth in them And this the spirit setteth downe not for that this truth can be doubted of in it selfe 1 But for that the wicked are wont to censure the godly and thinke most hardly of them for their slips Gods spirit faith otherwise vvhat euer wicked men iudge these doe not commit iniquity 2 Againe for that the godly are much greeued with themselues and discouraged at their slips whereas they are to be comforted that God doth count this iniquity Now then from all this of not committing and doing of iniquity 1 Learne we all what a great profession a Christian maketh to forbeare all kinds and respects of sinne 2 Let vs discourage our selues what we can from committing of iniquity That may we doe if we consider 1 It displeaseth God our so good a Father 2 It was that which crucified Christ our sinnes more then the hands of the Iewes 3 It daunteth and rebateth greeueth and almost putteth out all graces of the spirit in vs. It dimmeth our knowledge weakeneth our faith stayeth our prayer stoppeth our harts to the word c. 4 A man shall haue much a-doe to rise after any great sinne It cost Dauid and Peter many sower teares 5 Sinne deserueth all kinde of punishments now and heereafter 6 And hath most sharply beene punished 3 We should what we could repent for former committed sinne but endeuour to preuent such as wee might be likely to fall into It will be some helpe for vs this way 1 Alwayes to thinke that the Angels behold vs yea that we doe nothing but that God himselfe vieweth and loketh vpon 2 What we may alwayes to giue our selues to exercises of religion and good company sinne dare not be there 3 Remember thy Baptisme what thou diddest promise there to renounce the world flesh deuill and endeuour to keepe Gods commaundements and howe that God will not hold him guiltlesse that taketh his name in vaine 4 Censure your selfe sharply for smaller sinnes and thinke none little so shall you be more able in time to forbeare all thinketh Chrisostome 5 Not onely so but if you would forbeare sinnes be not too bold to aduenture vpon all indifferent things 6 Resist sinnes in the beginning 7 Bernard saith that three wayes was he kept from sinne by taking away occasion hauing strength to resist tentation and soundnes of affection 8 Remember how short and small the pleasure of sinne is and how long and greeuous the punishment is 9 Often receaue the Lords Supper Thus much for the fift duty the sixt followeth They walke in his wayes And this all Interpreters reade not alike some thus they worke none iniquitie who walke in his wayes others they worke none iniquity but walke in his wayes it is most plaine and simple to reade it without eyther relatiue or aduersatiue particle as is likewise in the Hebrew This duty is set out affirmatiuely after the former negatiue not onely according to the manner of the Hebrew tongue which setteth one opposite out by the other but also to shew what kinde of sanctification we should haue such whereby we should not onely forbeare sinne but follow holines righteousnes Heathen people hypocrites abstaine from many things they doe not all which are commaunded There are in this sixt duty act of walking obiect in his wayes The act of walking is metaphoricall and borowed declareth setting and ordering of life wherein besides the things we haue had before are 1 Ability to discerne the right way frō by-paths to put a difference betweene Christes voyce others Ioh. 10 4 5. And this commeth by the bright Lampe of the word of God the word of God the worke of it is any way profitable for mankinde to soule or body for this life or that which is to come Take heede of others The duties are well done if first 1 the party who performe them be in Christ that is be iustified 2 doe the duties for conscience to God and in obedience to Gods commaundements 3 he call vpon God in the beginning of his worke for gift sufficient and enlarged for a blessing of his worke and thanks afterward 4 his minde be alwayes free euen in the worke that he can lift vp himselfe to God neuer be vnfit for duties of godlines and charity If ones works be not thus done himselfe can haue little comfort in them In that the Prophet nameth these wayes without designing which or how many he would not haue vs doubt of any but that a party who desireth to be in blessed state should endeuour in all Some like some few all All who will be blessed must runne on in all Whatsoeuer the Lord commaundeth saith the Israelites that will we doe Deut. 5 27. Heere must be repeated againe the particle surely in the sence and for the reasons we had in the duty immediatly going before Thus much for the sixt duty by way of doctrine some vse would further be made of it 1 to exhort vs to walke in these wayes 2 to giue some helps to further vs in this walking 3 to try whether we walke aright We may easily euen exhort our selues if we would 1 but think that these are the onely wayes all other are by-paths Psal 125 5. Esa 30 21. 2 That this is Gods
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
2 Dauid is a publique teacher of the Church and therefore must teach in word and deede 3 He is a Prince and must giue the first on set others will sooner imitate 4 He would shew that men must not be ashamed for all mens censures of their good deedes Well saith Aristotle he who setteth out his good duties too much and concealeth them too much both are proud 5 He would heereby tie himselfe to the more conscionable performance of this practise for hauing engaged him selfe by solemne profession it were the greater shame for him to start back All these respects are to preuaile with vs in like cases Thus much for the duty of praysing God c. Now followeth the cause When I shall learne c. Whereof we may consider as it is in it selfe and as it hath vse in this place Considering of it in it selfe we may sunder the endeuour of learning obiect the iudgements of thy c. Endeuour of learning is in the words When I shall learne Learning can neuer be vnderstood without teaching To learne is to profit according to the intent of the teacher A teacher is one offering meanes of profiting and is principall lesse more A lesse principall teacher is whereof there is some necessitie and yet he is not sufficient This teacher is 1 mute Which maketh no sound as bookes other creatures 2 Vocall Who maketh a sound as teachers commonly so called in Church Schoole family More principall is he who is necessary and sufficient so onely is the holy spirit who fully and sufficiently teacheth all His chaire is in heauen his formes are heere vppon earth The intent of the teacher is 1 That the learner should hearken and giue heede to the Maister and teacher So as that reading hearing and the breathing of the holy Ghost are necessary according to our diuers teachers 2 That the learner vnderstand without this all is in vaine yet is it hard in matters of diuinitie Therefore had they neede 1 plainly to be deliuered 2 often to be repeated 3 diuers times to be questioned and conferred of 3 That he lay vp for necessary vses in and according to his kinde of learning Necessary vses in diuinitie are 1 to know doctrine of saluation 2 to haue sauing faith 3 to amend and turne our liues 4 to order euery particular practise of life 4 Alwayes to be profiting and going forward that he may rise from one forme to another All this is to learne Dauid doth not say that he hath learned or will learne had he not or would he not therefore learne yes he had and would Againe it may be thought that Dauid now had not learned but sure it is that he had but hee doth not much account of it in labouring for that which he wanteth he thinketh nothing of that which he hath Now let vs all by Dauids example learne Gods righteous iudgements which we had neede the more to thinke because 1 that all excellent things such is this are very hard 2 we haue no helps of nature to this as to other learning 3 nor take so much time for it 4 Besides many thinke that little of this learning is sufficient 5 surely it is of meruailous vse Somwhat may we iudge of our profiting in this learning 1 If wee can discerne betweene good and bad truth and falshood sauing doctrine and others and best like of sauing learning 2 If we learne to like and practise not only to speake and know 3 If we like and be able to teach others 4 If when our Maister lesse principall be sometime absent we can take out a lesson by our selues by meditating praying c. 5 If our profiting be according to the time and meanes and excellent teachers Hitherto the endeuour of learning the obiect followeth The iudgements of thy righteousnes Wherein is declared the kinde of thing iudgements the subiect of it thine the quality of righteousnes The kinde of thing is iudgements Iudgements are one of the ten names whereby the word of God is called in this Psalm may better be vnderstood if we aright know what it is to iudge To iudge properly is to determine or giue sentence and by a manner of speech where the part is put for the whole it is to rule order or gouerne So God is called the Iudge of all the world Gen. 18 15 and Iohn 5 22. The Father hath committed all iudgement that is regiment to his sonne Now all Gods iudging is infinitely wise as constant God iudgeth sometimes by his works as Esa 26 8. Ier. 1 16 1 Cor. 11 29. where that which is translated condemnation is better iudgement that is punishment And these works are toward ones selfe or some other of mercy or iustice and must not be neglected Wee must know that 1 They are all of God 2 Marke of what kinde they are fauours or punishments 3 Get somewhat out of them to instruct vs in the knowledge or worship of God But yet these kinds of iudgements are not heere meant For besides God iudgeth by his word 1 Cor. 14 24 he is iudged of all the word wherein they are exercised iudgeth him so Ezech. 20 4. These are the iudgements vnderstood which are many some of greater other of lesse importance as the branches and clauses of the word of God are These one is said to learne 1 when hee well vnderstandeth them 2 getteth that fruit by them which God would he should 3 and in more particular vseth them as a rule to frame euery speciall office and practise of life by The subiect or party whose they are is God of whom sundry times we haue spoken before The quality remaineth It may be doubted to what the word righteousnes may be referred for the Hebrew is as that it may be thus of thy righteousnes that is of thee who art righteous as Psalm 15 1 in the mountaine of thy holines of thee who art holy so Psal 51 11. Take not thy holy spirit from me that is the spirit of thee who art holy Or thus of thy righteousnes that is which are very iust for in the Hebrew tongue substantiues are put for adiectiues and then they signifie some fulnes and perfection Both sences are true and may be taken heere for God himselfe is righteous and his word Righteous is that which giueth euery thing the owne Quest How then is Gods word righteous to promise vs fauour who are sinners can it be ours or due vnto vs Aun Certaine it is that it is ours not by our owne desert but 1 by Gods promise 2 And be Christes desert so as God should not be righteous if he should not giue fauour to the faithfull and repentant hauing promised himselfe and his sonne deserued it Gods iudgements are termed iust 1 being Gods who is iust 2 endeuouring to draw vs to iustice Let none therefore murmure at any word or worke of God and euery one labour to be the more righteous by them Hitherto haue
yeeres is neuer without faith Quest Is it heere meant that Iohn from his Mothers wombe should haue faith Aun We may speake of faith in the seede and as it may proue afterward or as it is present if in the seede as the full care may be said to be in the graine it may be allowed otherwise it is not actuall for children haue no knowledge Ob. It is said without faith we cannot please God therfore Aun That is meant in parties of discretion and vnderstanding Many such speeches haue their limitation The partie that was not circumcised was threatned to be cut of from out of Gods people and yet many died before time of circumcision therefore it is meant of contemning So whosoeuer eateth not Christs flesh c. Furnishing to particular calling is whereby one is endued with abilitie to doe the worke of his warrantable calling Now this gift is promised not only as excellent but as necessary And though Iohn Baptist were an extraordinarie man yet somewhat in this is for our instruction 1 It is necessary for euery one in his place to haue the Holy Ghost 2 The Holy Ghost must shew himselfe in euery of vs by sainctification and abilities for our calling 3 If gifts for particular calling are of the holy Ghost particular callings in their kind are holy 4 That which was giuen to Iohn extraordinarily is bestowed vpon vs by meanes of the word prayer endeauour 5 Gifts of the Spirit must be vsed to the honour of the giuer The measure followeth filled This may some say belongeth to Christ who hath fulnesse Aun Christ hath fulnesse of himselfe Iohn from Christ Christ hath perfect fulnesse Iohn but in comparison of others so as this filled is to haue a great measure aboue other men The same is contrary Act 5 3. 1 See that God giueth not all alike to all So as none must repine at others or be grieued for themselues 2 In the greater places men are the more fulnesse neede they of the Holy Ghost Great places are to be iudged by the great good they procure and the great numbers they haue to doe with Therefore Princes Magistrates Ministers maisters of families must labour for more then others The time is from his mothers wombe the Syrian hath it in his mothers wombe the meaning is as soone as possibly may be So was it with Ieremie Timothie c. 1 So God furnisheth before he vse men Men therefore must looke to their giftes before they venture on places 2 He furnisheth as soone as may be to teach vs that we ought so to doe in our children or with any we haue to deale with The fourth and last branch remaineth verse 16 17. Which sheweth a great worke that Iohn shall doe Verse 16 Which for that it seemeth improbable is not onely named but further cleered It is named verse 16 cleered 17. It is named in that it is said and many of the children of Israell shall he turne to their Lord God Marke what is a cheefest worke that God setteth his about It may be marueiled this to turne men being a worke of God how it can be said of Iohn Not indeede for that Iohn did it by his owne power or godlinesse but for that he was the meanes which God blessed The like is elswhere 1 This should teach vs to vse all meanes with reuerence 2 In the due vse of meanes to waite for blessing 3 That we neede not seeke outward and worldly helpes since Iohn so silly a man for the world wrought this The worke we may consider in it selfe and toward the persons whom it is said to concerne In it selfe it is conuerting to their Lord God Conuerting is the same that is to cause to repent yet by it is implied a turning a side so indeede haue we all done And in this worke we may marke the nature of it and that whereto it must be The nature is conuerting Conuerting is changing For better vnderstanding whereof we may consider the thing to be conuerted the properties of conuersion and the parts The thing is the whole man The properties are that 1 it must be true 2 present 3 manifest 4 continually 5 daily mending The parts are 1 dying to sin in the practise and in the power 2 liuing to godlinesse That whereunto this turning is is their Lord God that is the Lord their God so that it is the Lord who is further made knowen by this addition their God In speaking heereof consider the meaning and of whom it is meant Lord doth signifie the true God as before and that most properly in his essence but not so heere for Gods essence is euery where and none can trune from it But heere it is put for Gods fauour and will so Zephan 2 3. So that heere to the Lord is to his will or liking His will is our sanctification 1 Thess 4 3. And indeed the Angell meaneth to the liking or liknesse of God and his image The beginning whereof is in faith and perfection in wisedome and rightousnesse So as that whosoeuer will truely turne 1 Must beleeue in Christ 2 Must be holy 3 Must be righteous The addition whereby the Lord is made knowen is their God which are the words of the couenant The foundation whereof is God the parties couenanting are God and the people God bringeth all good things with him He in couenanting offereth all good things The people couenanting promise to doe as a people should Marke 1 That though God offer a people neuer so many fauours yet there may be want of turning actually to God 2 That people professing themselues of God may come short in doing duties But of whom may this be meant It is true of the whole Trinity neuerthelesse heere it seemeth to be spoken of Christ For it is to be taken of him before whose face Iohn went as Luc 1 17. Now sure it is Iohn was Christs fore-runner and indeed Iohn did point to the Lambe of God Iohn 1 29. So as this place 1 Proueth that Christ is the true Lord God as likwise Thomas calleth him Ioh 20 28. 2 That if we turne to God it must be to Christ and by Christ 3 That to the Iewes was Christ offered The persons on whom this worke is are many of the children of Israell that is Israelites the children of Achaians for the Achaians sonne of man Sonnes are posteritie Israell before Iacob Marke that backsliding children may come of good parents So as parents must not cease to bring vp theyr children in the feare of God and if things fall out otherwise in their children then they desire to comfort themselues in theyr duties doone That though men haue meanes as these Israelites yet they may be turned from God Such as are Israelites when meanes serue turne to God Many not all For all are not turned Many turne at one mans preaching and that but a while why doe we reuolt and not be confirmed and grow at so many and
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