agreement betweene Christ men touching saluation Wherefore let vs know that our labour in the testament is to be bestowed in reading and hearing of these articles 2 We are to take care that we may keepe the conditions 3 Nothing can be added but of such as will forge and falsifie writings But it is also said to be new The couenant of God hath been either touching saluation not touching saluation Gods couenaunt touching saluation was double 1 of works with Angels and Adam before the fall 2 Of faith and it is with man alone since the fall Sometimes the couenant of works is propounded after the fall that it might conuince of sinne and prepare to the other couenant which is of faith And this couenant of faith is concerning men to be saued by faith on Christ This league in substance is truly one and the same and hath alwayes beene and shall be as being for Christ his sake vnto the same saluation Notwithstanding in diuers respects it is distinguished into the old new The old was by Moses with the people of the Iewes vntill the resurrection of Christ placed in ceremonies which was to die and now truly is dead and is called old by reason of time and vanity because that for oldnes it is vanished away The new is by Christ with the Christian people alwaies to endure and new clearely published by Christ alwayes the same wherein more men are renued hence is it called new Many truly were saued by this before the comming of Christ yet notwithstanding because this couenant was not clearely propounded it was not then called new Wherefore this testament in that regard is said to be new for that it containeth those bookes which doe publish this testament that in this maner to wit more cleerely c. 1 Let vs remember that this testament is touching saluation 2 And that our owne saluation 3 To be laid hold on by faith 4 And let our selues procure that it may be new in renuing of vs. The perfection is noted in the word all Whereby is declared 1 That euery one of these bookes is appertaining to the couenant So that the Papists are malicious who exclaime that certaine bookes are by our men cut off from the Canon For what if Luther doubted of one or two 2 That no other booke vnder any colour is to be thrust vpon the Church otherwise then Stapleton thinketh De libris pastoris The inscription which is commonly vsed in Latine containeth besides the kinde of the thing written the person also of Iesus Christ who is the storehouse of saluation The particular inscription is of euery booke seuerally namely of the Euangelists And it is in those foure vniforme contayning of that which is written the kinde◠pen-man The kinde of the writing is from the subiect matter a Gospell not that the other books of the Epistles and of the old testament haue not the Gospell but the name remained in these because that after the old testament these contained the Gospell more clearely reuealed because they went before the Epistles This word Gospell doth declare glad tydings such as especially this touching saluation is 1 Of necessitie this Gospell must be had from without our selues 2 We are to reioyce heerein before other things By vse the Greeke name is made also Latine In English Gospell as it were Godspell the word of God or Ghostspell the word of the spirit by way of excellencie The word for the spirit that is the soule The pen-men are foure Matthew Mark Luke Iohn And they were onely pen-men as the particle according doth declare The spirit suggested they receaued neuerthelesse Mark was helped by Peter and Luke by Paul Why foure why two of the Apostles and two of the seauenty why in this order we omit to enquire Whom to vnderstand it will be profitable to remember 1 That they doe not after the same manner cite testimonies out of the olde testament for sometimes they fetch them from the Hebrew sometimes from the Septuagint translation sometimes they are caried with the free iudgement of the spirit 2 That they follow rather the summes of doctrine then the accurate obseruation of times 3 That they doe not disagree howsoeuer some things may seeme to iarre 4 That they put the Hebrew tongue for the Syriake 5 They are inspired of God 6 They haue a generall and perpetuall doctrine Matthew who was before a publican wrote first of all the eight yeere after the ascention of Christ and that as some thinke in the Hebrew tongue Him Iohn translated into Greeke through the procurement of some Marke wrote two yeeres after Matthew being taught by Peter and first of all as some say in the Latine tongue Luke instructed by Paule wrote the fifteenth yeere after the ascention of Christ At length Iohn the thirty two yeeres after Christ He surviewed the other three approued them and writ downe against the heretiques certaine things which were left out 1 Why should we not therefore learne out of these seeing the Lord would haue such and so excellent Authors to pen these things would he not haue al to read know thē 2 And seeing these writings are inspired by God let vs reade and heare them with the direction of the spirit 3 Neither let vs euer think that this doctrine confirmed with so many witnesses is to be doubted of 4 And not with Ridly Cromwell Luther to be conned by hart Luk 1 Chap from the 1 ver to the 5. Hitherto haue beene the inscriptions now follow the treatises to be compiled into one narration Wherein are the praeface and the narration The praeface is in the 1 of Luk 1 2 3 4 verse which containeth three things the person the thing the causes The person is of the writer Luke vnto whom is written the most noble Theophilus The thing is the orderly writing of those things whereof we are fully perswaded The causes are impulsiue finall The impulsiue causes are from comparison of equals or of lesse and they are three The first it is as meete that I should as others and peraduenture more The second if they haue written being moued of themselues why should not I especially write being stirred vp by the spirit of God The third I haue knowne all things as certainly peraduenture more certainly then they For they haue deliuered them vnto me which from the beginning saw them their selues and were Ministers of the word and I haue searched out perfectly all things from the beginning The final cause is that Theophilus might know the truth of those speeches which he had heard The party writing is Luke by profession a Phisition in regard of Country one of Antiochia one as Epiphanius saith of the 70 Disciples Luk 10 1. This man is made an Euangelist the 10 Apostles being passed by Vnderstand that God is tied to no man and that he calleth whom so euer he willeth to what function so euer it pleaseth him Thus he made Paul
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
world but to his cleanenesse before God euen for his scandals toward men Thus much of the confession of vncleanenesse nowe followeth the desire to be clensed which God commaundeth as necessarie Esay 52 11 and Iere 13 27 is likewise promised in Ezechiel 36 21 hoped for by the Prophet Psalme 19 13. So as that we should not beare euen the least spotte no not in others Iude 23 much more not in our selues beeing all to be presented without spot and in the white shining robes of Christ Now then who seeth not himselfe to haue as much need as Dauid or any Wee euery of vs drinking in sinne c. vvherefore we ought as earnestly to desire it as euer he did But first we must know what it is namely the purging of ones conscience from dead works to serue the liuing God Hebr. 9 14. In which purging of conscience is witnesse of the pardon of fault and counting righteous with abilitie cheerfulnesse in all things to serue GOD without both vvhich the conscience is vncleane Secondly the sprinkling of Christes blood Hebr 9 14 that is the imputations on Gods part of Christes sufferings and on our parts the applying of them specially vnto vs as Ephe 5 25 26. worketh this Thirdly one is said to be cleane 1 For the word Iohn 15 3. 2 By faith Acts 15 9. 3 By the Spirit renewing 1 Cor 6 11. So as that if wee want any wee vvant our cleanenesse Thus much of the thing generally praied for nowe followeth the partie to be considered who is praied vnto and that is GOD. O God that is Father Sonne and holy Ghost Father from whom Sonne for whom holy Ghost by whom all good things doe come Who onely can and will shew fauour forgiue sinnes otherwise then the Papists teach that and yet notwithstanding for the present God euerie time granteth it not They must tast of gall and wormewood This is hard but necessarie and profitable 3 They feeling the sweetnesse of fauour desire it may be as it is indeede certaine Fearing least againe they should leese it which in no case they shall 1 If they cleaue to God as hee requireth in his word 2 If euer they had fauour 3 And desire continually to keepe it Thus much of the second the third is According to the multitude of thy compassions Wherein is the Thing Quantitie The thing is compassions motherly pittifulnesses for the word is taken from Mothers or dams toward their young ones which can hardly be told but by mothers thēselues Now these are sundrie and verie sweet It is verie hard to reckon vp the diuers kindnesses of mothers to wayward children but much more of GOD toward sinners 1 One is that some time or other he will make them see and feele their sinne and miserie 2 When they be throughly humbled hee will not fullie nor finally forsake them 3 He will watch ouer thē so as then ere euer they think of it he will draw them to conuersion as in Paule Agustine Luther So as that euen their sinnes shal turne to their good 4 He neuer casteth them away for their sundry slips and receiueth them whensoeuer they returne Now these are very 1 Tender euen as of a mother 2 They are seasonable 3 Not alwaies to the will but to the profit and good of the partie The quantitie followeth the word vsed is Rab signifieth Great Much. These mercies are great 1 Because they are frō a great God to such as we are deseruing the contrarie 2 They last for euer 3 They are in matters of verie great worth to wit saluation as knowledge faith iustification peace ioy patience worth all the world 4 They are to take away sin which is great Besides they are manie first for number as before Secondly For that they are renued 1 See then how hainous some one sin or other is that to the pardon thereof wee haue neede of great and much mercie 2 That hauing tasted the mercies of GOD they who feele them are neuer satisfied with them 3 And that whosoeuer once craueth mercie must alwaies seeke to haue it renued as his sinnes renue or els it is not sufficient The fourth and last is much Wash me much So as that a man of himselfe though he take Snow-water and much Nitre shall not of himselfe be cleane Christ therefore is like a purging fire and like Fullers sope Mala. 3 2. Peter would haue his head hands beside his feete washed Ioh. 13 9. Whereof before in the word wash Hetherto hath beene the cheefe summe of the vvhole Psalme Now followeth the more speciall setting down of things necessarie either for the Prophet himselfe and those from the beginning of the 3. verse to the end of the 19 or for the Church in generall in the two last For the Prophet himselfe in particuler and those three 1 Confession of sins 2 Desires or requests 3 Thanksgiuing Confession of sinnes from the beginning of the 3 verse to the end of the 6. This confession of sin is of Actuall in the part of the 3 and 4 verses Originall in the 5 6. In the confession or acknowledging there is First the act of confession Secondly the parties 1 Confessing 2 To whom the confession is made The act setteth downe the thing done namelie confession the manner and the helping cause to wit the beeing of his sinne before him Now this act or practise is brought in as a reason to encourage the Prophet to perswade himselfe that this his prayer is heard because he doth not hide but acknowledge his faults according to that 1 Iohn 1 9. And is brought in as though the Prophet desired to preuent a doubt which thus might be made Quest Why doe you so earnestly pray for fauour and forgiuenesse Aun I knowe my sinnes better then any other dooth how many and grieuous they are I confesse them this maketh me so earnest Teaching vs heereby 1 The griefe and trouble of a broken spirit Prou 18 14. 2 And that the greater the feeling of sinne is the more earnest will the desire of mercie be But marke that the Prophet confesseth and that first before he make any speciall sure Confession of sinne is alwaies necessarie by Gods commaundement it declareth that the partie is truly touched as where there is smothering one may doubt of feeling of sin It laieth open the sore that the plaister may be applied The wicked alwaies conceale their faultes the godlie are accusers of themselues neither can they finde peace without it The manner of this confession followeth set downe in the English word Know not fully for the most wicked vnrepentant knowe their sinnes and are neuer the better Better were it therfore translated I make known to others or acknowledge my sinnes VVell doe the Grammarians note that in the Hebrew tongue verbes of sence as knowing is doe signifie action also Psalme 1. God knoweth the way of the righteous that is approueth or sheweth that hee
then 1 that sinners not repenting haue no security euen of outward estate nor can haue any hart to seeke vnto God it is otherwise with the godly God hedged Iob. 2 That Gods children euen in their prosperitie ioy more in Gods fauour to them then in all outward things 3 Now howsoeuer Dauid heere prayeth for outward things simply he vnderstandeth conditions 1 according to the will of God 2 as farre as God seeth good for him 3 so as alwaies by them hee may the more be perswaded of Gods loue to him so must we 4 Dauid ascribeth all outward safety to God what means so euer he had so must we 5 Dauid felt Gods sauing of him men must not vse the benefits without some feeling of them that they may the more be thankfull for them Hetherto the former part now followeth the latter Stablish me with c. Wherein wee may consider two things the kind of fauour hee prayeth for and the matter wherein he would haue that fauour appeare The kinde is in the word stablish is a borowed speech signifying to make steadie to hold by the hand else hee should fall God vpholdeth all things by his word and power and so doth he euery creature euen the wicked but he vpholdeth his Church and children more especially with his grace loue as a mother or nurse the child which is like to fall this vpholding or establishing is vnderstood heere Now this is the assistance of the holy Ghost whereby the child of God is vpheld daily in the duties of the worship of GOD and his particuler calling This hath alwaies in it 1 truth 2 frequentation 3 continuance which is especially vnderstood I gather then from hence 1 That from the corruption of sinne in a man a man may often fall into the same sinnes 2 That God onely can vphold them They who desire to be vpheld by God must lay their foundation in saluation by Christ 2 They must vse all meanes 3 That vnlesse a man be established all is in vaine The matter wherein he would haue this fauour shewed is Gods free spirit Spirit doth signifie I iudge the motion of the minde stirred by the Spirit of God frō whence all good things in vs should proceed Free doth signifie that which the Latines call ingenious which hath in it 1 honestie 2 cheerefulnesse This if it be wanting maimeth all duties 1 This sin quencheth so as wheresoeuer this is absent sinne is present 2 All must indeuour for such a spirit onely Christ his Spirit worketh such an one We may know it thus 1 It alwaies will be busie in the duties of godlinesse and ones priuate calling 2 It is glad when it hath any occasion to doe such dutie 3 It is diligent first and last 4 Needeth no great spurring on 5 Doth things for the duties sake and his calling 6 Is not discouraged though it suffer for well dooing 7 Will hold out though it be alone 8 Alwaies maketh excuses from the businesses of godlinesse and particuler calling not any other to excuse from them The 13 verse followeth Verse 13 which is a digression or swaruing aside a little from his continued desires containeth a promise of Dauids wherein is the dutie which Dauid promiseth and the effect which he looketh for The promise is to teach thy wayes vnto the wicked the effect and sinners shall be conuerted to thee Where wee see by the way 1 That true repentance is fruitfull 2 Nay it will not rest in it selfe but stretch to others Now in this dutie we may marke the thing the Prophet saith he will doe and the parties to whom The thing is teaching Gods waies the parties are wicked that is sinners not repenting 1 Who haue neede of teaching 2 Whom we may be with by vertue of our calling to doe them good Teach a man is saide to doe when hee causeth to learne This a man doth by 1 example 2 in deede 3 in word Heere we must vnderstand it of word and example so as that 1 We must speake things of instruction to others 2 Be the first our selues that must doe them 3 Now what kind of teaching this should be looke psal 32 8. 4 So as that euery one should be carefull of the saluation of each other and this worke may beseeme a King beeing as carefull to teach as to correct He will teach but thy wayes that is Gods wayes Gods waies are either such as himselfe walketh in or such as he will haue his seruaunts walke in Both may be well vnderstoode in this place so as that sinners ought to know how God dealeth with conuerts and what course conuerts are to take to continue in the pleasing of GOD. Thus much for the dutie the effect is and sinners shall be conuerted Sinners are the same with the wicked Heere might at large be handled the doctrine of the conuersion of a sinner to God otherwise called repentance Somewhat may heere briefely be touched Conuersion being said to be in men is taken largely straightly Largely for any change Straightly for that vvhich in Scripture is called repentance Some vnderstand it heere for that change which is in man from the feeling of his owne wretchednesse and miserie to the mercie of God This is true but not sufficient full But I take it to be to be vnderstood in the second sence as most often in the scriptures the Prophet most fitly setteth it out to be turning to God Turning vnto implieth a former turning away as indeed euery sinner is out of the way whatsoeuer they seeme to themselues or others This turning is indeede a change not of the substance not of the powers but onely of the properties in desires practises of the soule and body The qualities and properties which must be in a partie thoroughly turned to GOD are of the faculties 1 to fit themselues to their proper obiects as to know remember see heare c. that which it should 2 to doe their duties in them cheerefully and constantly of the desires and practises that they be because they please God This turning is to GOD which is when a man in all things consulteth with the word of God 2 and endeuoureth to doe all thereafter 3 neuer giuing ouer till in some fort he so can doe But that we may the better vnderstand this turning let vs consider the causes the parts the properties and the marks of it The principall efficient or making cause is the Spirit of God making a man anew Ierem 31 18. The instrumentall is the word of God The matter is whole man in soule and body The forme is according to the image of God The vtmost end the glory of God other middle ends 1 to certifie our owne consciences touching our adoption 2 the edifying of our brethren The properties are many 1 It beginneth from within and is most carefull to haue the hart first turned to God 2 It neuer can long lie hid though it desire not much
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
sinned not Others are occasioned from the roote of sin in our selues these though the least are sinne These are chiefelie heere meant The things house wife man seruaunt maide seruant c. signifie all other things whatsoeuer of our neighbors these are named as most vsuall and necessarie Paul fetteth it out generally Rom 7 7 whom wee may most safely follow to finde out the meaning of this place which is to condemne the imagination of the thoughts of mans hart Gene 6 5 8 21 which indeed are so by nature in all men women Neither is that speech more then plainly true Gene 6 5 as may appeare for that the like is repeated after the flood Gene 8 21. and is also repeated by Paule Rom 7 7. And though Noah be called iust it was not for that he was so of himselfe but by Gods speciall grace in forgiuing his sin This imagination is the first corrupt naturall motion of the vnderstanding and the will It is in vs before and after Baptisme and is likewise sin before Baptisme it is called originall after Baptisme some Diuines call it concupiscence This certainly after Baptisme is as the Romanists doe not denie 1 This is sinne which most specially is noted in this commaundement Paule calleth this sin Rom 7 8 9 so as one would maruaile why the Counsell of Trent should saie that it hath not the proper nature of sin as it doth 2 Besides it lusteth against the Spirit 3 It is breach of the law for by it one cannot loue God with all his hart c. But it is saide out of Iames 1 15 that lust when it hath conceiued bringeth forth sin and sinne when it is finished bringeth foorth death as if concupiscence did not bring death and so were no sin Aunsw That Iames meaneth actuall sinne by the word sin Concupiscence indeede is not actuall sin yet is it sin for it is originall Besides Iames sheweth verse 14 that when a man is tempted hee is drawne away by his owne concupiscence That drawing away is from Gods law and is a sin so as concupiscence is a sin Wherefore Iames especially willeth to take heed of cōcupiscence because it draweth away and bringeth out actuall sin Now this cursed mother concupiscence with her brood is forbidden These are 1 Thoughts of things which should not be So as thought is not free by Gods lawe thought it may seeme to be by mans law Thoughts ought to be ordered well else they will rise from any thing Bernard compareth things to a Mill which presently as meale grind forth thoughts 2 Dreames arising from concupiscence 3 Sinnes of ignorance 4 Vaine wishes without deliberation Infinite such like Hetherto the wordes and meaning of the tenne Commaundements and morall law FINIS AN EXPOSITION vpon the Lords Supper 1. Corinth 11.23 and so forth AS the whole Epistle so is this chapter correctiue that is to redresse disorders crept into the Church of Corinth Whereof two are mentioned heere the one touching theyr habit and attire in prophecying and praying the other about the Lords supper the which is set downe from the 17. verse to the end of the chapter Wherin are two things shewed one what the fault of the Corinthians was from the 17. verse to the 23. the other what the truth is touching the supper of Christ from the 23. verse to the end of the chapter This which sheweth the truth to be had and held setteth downe the first appointing and ordayning heereof to the 28 verse then the right vsing and communicating thereof The first appointing is taught by the Author and ordainer of this dutie by the time and the partes and the vse or end The Author is the Lord that is Christ yea the Father and the holy Ghost that is the whole Trinitie For none hath power to ordaine any thing to bind all Churches and to continue for euer to assure euerlasting saluation as sacraments doe but onely the Lord. Que. But Paule heere saith that hee deliuered this vnto them Aunswer No further then he receiued from the Lord euen that for matter and manner which hee had from him And if we compare this place with the Euangelists we shall see that Paule word for word hath set it downe as they did Wherefore 1 It is not onely dangerous but not lawfull to adde or take from the sacrament otherwise then at the first was necessary for the same Quest Doth one celebrating the supper in the morning with men and women more then twelue c. agree with Christes first institution Aun Yea but this must be remembred Some things are of the nature and beeing of a sacrament whereto nothing must be put in that meaning or taken from other things are but accessary and besides in regard of time place persons So were sundry things in the Passouer in the Lords first supper which though they be now altered doe not shew that wee breake Christes first appointment Such are the time the place the number of persons the bread vnleauened and others of that kind The time when this was ordained is the night in which Christ was betrayed Not onely to shew the abolishing of the Passeouer but withall to declare the loue of Christ to his Church who immediatly before his bitter suffering had such care of his as also to make all thinke the more of this sacrament as beeing Christ his farewell token as a pledge of his wonderfull kindnesse The parts and whole sacrament follow The which before we can well vnderstand somewhat must be knowne as to make a more easie passage heereunto 1 Of all mankinde some onely are saued that is liue here in the fauour of God and shall fully enioy it afterward 2 Whosoeuer are saued are so by Gods mercifull agreement with them in Christ and for his sake So Ieremie 31 and Ephe. 2 12. 3 Gods agreement is his couenant and compact with his to saue them 4 Those who are in Gods couenant and agreement are at one time or other called that is acquainted heerewith 5 Those who are called haue this agreement and couenant betweene God and them made knowne assured 6 It is made knowne that there is such an one in generall by the preaching of the word 7 It is assured sometime by the Spirit alone sometimes also by outward other meanes 8 By the Spirit when the third person in Trinitie other meanes not being to be had perswadeth a partie that he is in the agreement or couenant of God 9 By other meanes when with the Spirit some outward things are vsed to assure in particuler and more euidently euen to sence 10 These meanes are by learned Writers in the Church called Sacraments This word though it be not in the Scripture thus taken yet is the meaning of it 11 A sacrament is an ordinance of God in the right vse whereof the partaker hath assurance of his being in Gods couenaunt of grace In the due receiuing I say not otherwise 12 Euery
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
vse all meanes that we may be in the light The second sentence or proposition is this and the darknes comprehended it not Whatsoeuer difficultie is in this place it is in the word comprehended which properly signifieth to hold all The whole light all the creatures are not able to containe neyther doth the Euangelist signifie this It is certaine that the fault of darknes is heere meant which is that they had not apprehended it rather then not comprehended it Neither is this not apprehending euery way condemned For who apprehendeth what things were done before the world Heere therefore is reprehended the not apprehending of those things which are necessary to saluation Of which condition are these to be ignorant that the VVord is God that the VVord ought to be made man that he is the Sauiour of the world that he is to be layd hold on by faith A man may be in the middest of light he himselfe notwithstanding remaining blind Wherefore let vs not footh vp our selues in the bare hauing of the meanes 2 We sinne greeuously if we see not the light which shineth Then God reputeth vs not to comprehend the light whē we be ignorant of those things which tend to our owne faluation Iohn 1 Chap 6 7 verse There was a man sent from God Verse 6 IN this 6 and 7 verses is a second reason whereby the Euangelist proueth that the word is God to wit from the witnes of Iohn Wherein wee may consider the party witnessing ver the 6 namely the person the thing witnessed verse the 7 to wit the office The party witnessing is a man sent from God whose name was Iohn that which he witnessed is that he came for a witnes c. In the party we may consider the condition of the party a man his warrant sent from God his name Iohn It is said he was otherwise then before where a being in the word it selfe was implied heere is meant that he so was made and created Aman that is borne of a woman of mankinde a male a man growne as may appeare in that Iohns ministerie began a little before Christes baptising when Christ was about 30 yeeres Iohn was but sixe moneths before him Que. But why may some body say needeth this to say that Iohn was of mankind c. Aun Some by occasion of Mal 3 1 did think that Iohn was an Angel in nature nay the Iewes at this time of Iohns ministerie could not well tell what to thinke of him as Iohn 1 21 for ending of which doubts it is heere said hee was a man that is as of the nature of man so hauing the most infirmities of man and nothing to outward shew more then ordinarie Heereby we see that euen in great matters God vseth the ministerie of men This appeareth through the body of scriptures 1 God doth thus for our good that wee may the better learne things taught For if GOD himselfe or an Angell should teach vs we should be so astonied as that we could not marke or attend 2 Secondly to trie our faith for if God himselfe or Angels should teach we might for feare attend but when men like our selues subiect to the like and greater passions then our selues teach and we learne it is manifest that the euidence of the truth preuaileth with vs. Let vs therefore attend to the ministeries of men not looking for Angels or reuelations And seeing that Iohn was so a man as that he had no other outward grace of countenance friends speech c let vs know that these outward things giue no sound force to the word to preuaile with our consciences but onely that which carrieth is the euident truth of the word of God His warrant followeth sent from God where marke that Iohn would doe nothing without his warrant no more should we Now heere we may consider the party sending God the kind of Iohns warrant sent God is Father Sonne and holy Ghost who onely is able and carefull to send Math. 28 18 19. Ephe. 4 11. Mathew 9 38. 1 Wherefore we wanting Iohns are in Gods displeasure desirous to haue them must seeke to him hauing them must thank him for them 2 Iohns sent must carry themselues in compasse of their commission as being sent from God 3 All must entertaine such as are sent from GOD accordingly with due respect of the sender The kind of Iohns warrant followeth sent that is he hauing direction what to doe was commaunded to goe about it God commaunded thus by his word Luk. 3 2. One might aske whether this word were by mouth or to the minds immediate by God himselfe or some others but it is more curious then needeth It was most like to be to Iohns mind by the instinct of the holy Ghost which Iohn had from his mothers wombe Luk 1 15. For it is not probable that in those corrupt times any should whet on Iohn outwardly Iohn began his ministerie some-what before Christ This word of God to Iohn implieth a sufficiencie in Iohn God neuer sendeth but such as are furnished with abiliments for the duties doing such ability is called a gift As Iohn did so must all not goe about any thing without as warrant so in particular and from the word of God so as all must be certaine that they are sent Que. How may that be will some body say Aun When I haue a gift and authority will haue me vse it When may I iudge I haue a gift When I haue vsed the meanes and haue approbation of those who are to try and iudge 1 Authority is of God in his word allowing by his spirit stirring to be willing to vse our gift 2 Men calling to the vse thereof and setting to that end in some place It may be said Iohn was not so he had no calling of or from men Aun Sending or calling is ordinarie or extraordinarie Ordinarie requireth alwayes humaine authority so doth not extraordinarie Indeede extraordinarie though it haue not vocation of men before yet it hath approbation of them for afterward as the seale for ratifying of the sending Now then Iohns calling was extraordinarie This calling hath place in disordered Churches which are beginning to be reformed not in setled and confirmed Churches Of the former kind the Iewes Church was when Iohn first came By this may we aunswer our aduersaries of the Church of Rome demaunding vs whence Luther Zuinglius came being sent from no humaine authoritie whence the Ministers who after succeeded sprang since none were made by Bishops vsually so called These mens first calling in part was extraordinarie and therefore could haue no humaine authority which was so disordered as that it had neede to be reformed The times were as those in which Iohn Baptist came it may appeare by Gods raysing vp Zuinglius and Luther about one time in sundry places neither knowing of other by the wonderfull gifts of the spirit they had by Luthers strange preseruation and bringing on still