THE booke of Psalmes is most excellent a­boue the waight in gold, worthy of all to be knowne and learned by hart. Wherein are written of Christ (in whom are all the treasures of wisedom & knowledge, Col. 2.2.) Luke. 24.44. as Peter to that end quoteth it. Acts. 1, 20, and also Paule, Act, 13, 33. The authoritie whereof euen Christ himselfe vseth. Luke, 20, 42.

Whereof what the godly learned of former times haue thought, it were too long to write, and may be offensiue in regard of the excessiue commendations aboue the rest. And euen of late, (that noble men may finde some worth heerein) the right illustrious and godly Father of Iohn Casi­mere, Countie Palatine of Rhene, thought good to haue it translated alone into the Dutch tongue, to carrie with him in his bosome, as a sittest companion, and to giue it to eue­rie of his seruaunts to reade, and learne therein.

Not onely so, but before him, Cosmas the religious Bi­shop of Constantinople, seeing many thinges to displease him, and that without hope of redresse, giuing ouer his ro­chet of his owne accord, departed the Cittie, and bad his seruant, to carie away nothing of all the great goods gotten in his sea, saue the Psalter of Dauid. Hee iudged no vianes for a Christian pilgrim so sufficient as this one booke, Basill. bee­ing, as indeede a wise and learned Father calleth it, the cō ­mon treasure-house of all good instructions.

So as whosoeuer shall not highly make account hereof, displeaseth God, and hurteth himselfe.

Now though this booke be like a boxe of Pearles, wher­in none can displease: yet for some purposes, one may be fitter then other: exercises of conscience in the case of tur­ning first vnto God, or quickening and increasing that, are specially to be followed. Such is this Psalme, hauing more varietie of necessarie matter then any so smal Scripture that I knowe, beeing as a man may tearme it, a conscience or practicall Catechisme, so suting these times, and especially Gods children in them, as that I would wish them when they meane to stirre the wheeles of all good graces in them, to vse this Psalme, as Gregorie Nazianzen did the Lamen­tations, to make him mourne.

But it is best to heare the Psalme speake for it selfe, both in the inscription and Treatise.

The inscription is, for or to the Maister of the Musicke, a Psalme of Dauid, when the Prophet Nathan came vnto him, after he had gone in to Bathsheba.

And containeth in it fiue especiall things; The partie to whom it was cōmitted; The kinde of Treatise; The Au­thour; The time; The occasion.

The partie to whom it was committed, is in the Hebrew, Lamnatseah, for the meaning whereof the learned doe not accord. Some expound it, him that excelleth or ouercom­meth, to wit, in singing. Others, the Maister of the con­sort quire or Musicke, in such a kind and course. What it is we may better vnderstand by the 1, Chron, 15, 21. Matthi­thia, Eliphelet, and others, were set ouer the basse, & tenor, for that is the Shemimth, that is the eights or diapason, as the Musitians call it. Where by the way we may perceiue, that the godly learned Interpreters at Geneua, mistooke that Lamnatseah, as it is in the Hebrew, and haue in theyr translation made it a proper name.

Thus it was. The Musicians by Dauid and Salomon af­terward, were deuided, into companies and courses, as may appeare, 1, Chron, 25, the cheefe of which companie vvas called as heere, hee that excelleth, that is, in that companie and kind of Musicke, somwhat like the Chauntor or Mai­ster [Page 2]of the children in Cathedrall Churches. Hence it com­meth, that some psalmes are to Ieduthim, to Corah, that is, committed to them.

Now they were committed to thē, to appoint the mu­sicke for the singing of them, a shadowe whereof is in the appointing of seruices in Cathedrall Churches. Looke 1, Chron, 16, 7. So as that they were committed to them for others, euen as Christ sendeth to the Angels, Apocal, 2, 3, that is, the Pastors, for the whole people and Church.

So doe the Prophets prophecie against some Kings, and yet for the people to.

All this was done as a part of the solemne worship of God, to continue.

Whereupon we may learne, that the booke of psalmes is scripture inspired by God, conteyning instruction for the people of God. This may further appeare, by the psalme for the Sabbath, which is 92, by the 113, 114, 115, 116, 117, psalmes, which the Iewes call their Haleluiah, and vvere sung at the Passeouer, and are that hymne or song which is mentioned in the Gospell, and also by other moe. Inso­much, that sometime in the person of Dauid, Christ & the Church are to be considered of vs.

Further, such psalmes were committed to these Masters of the Musick, to require other to sing them, and the Apo­stle, Col, 3, 16, requireth that wee should speake vnto our selues, that is, amongst our selues, one to another, in psalms and hymnes, so as that it may be a great shame to vs, if not staying all ribaldrie songs and vaine sonets, we procure not the psalmes euen of others to be sung. Dauid would not els so oft haue made it his exercise, and prouoked other thereto. And for the better directing our singing, we must doe it with vnderstanding, Psalme 47, 8, that is, first, that our selues may vnderstand, otherwise, we were as good to [...]ol fa [...] or sound as instruments doe.

Secondly, if wee be with companie, others must vnder­stand vs, 1, Cor, 14, 15: And so must they vnderstand vs, as that our singing may be with grace, as Col, 3, 16, mini­string [Page]occasiō of profitable matter & instruction in grace.

Thirdly, it must be done with the hart. Col, 3, 16, with feeling affections and cheerefulnesse.

Fourthly, it must be to the Lord, that is, the hart lifted vp vnto God, and resting in the sound of Musick, but hauing the minde set vpon the matter.

Hence followeth, that euen in singing, it beeing to be performed to God, it should be with great reuerence.

But heere one may maruaile, that Dauid, such a great man as he was, whose credite ought to be preserued to him selfe, and his people, should commit a psalme to others to be sung, wherein his owne faults should be to all posteritie proclaimed and blazoned. No doubt it is, first to teach vs, that euen the particuler examples of the Saints of GOD, haue vse for common instruction, and now in this kind of Dauids fact, to learne ones owne infirmitie, howe diligent in searching ones owne selfe, howe seuere against himselfe for faults, how desirous to rise after falls, euery one should be.

Secondly, that in some cases a man may be acknown of his personall faults to others, and openly.

1 According as he hath offended publiquely, as Dauid did, or priuately.

2 When we be acknowne of our owne sinnes & Gods mercies, to comfort others, as Paule dooth of his persecu­ting.

3 To witnes our sound and thorough turning to God, while we are not loath to be acknowne of our faultes, in the face of the world.

Thus much of the partie to whom this treasure vvas committed of trust, nowe foloweth the kinde of the endi­ting, it is saide to be a Psalme.

A Psalme is, when there is Musicke set to a dittie: a song is (many times) musicke or notes without dittie.

Dauid was wont and others, to sing to theyr Harpes or Lyraes, as we are wont to play two or three or foure parts, and sing the sift, thus did the Lyricke Poets, Pyndarus, Ho­ratius, [Page 3]make ditties for such musick.

But this is the difference, Dauids Musicians had the gift of prophecying, as 1, Chro: 25, 1, 2, 3, that is, to open the Scriptures, and make godly ditties, for the vse of the ser­uice of God, and did not onely make noyses in the Tem­ple or Tabernacle. 1, Chron, 25, 5.

The instruments and voyce were, when there had been before some sermon of the praysing of God, to stir vp the people thereunto. Looke psalme 57, 8, 9.

Why then should not wee by all the meanes that God affoordeth, stir vp our dull harts to praise him?

Or shall Dauid haue such priuate exercises of religion, as that he can pen mournfull ditties or Elegies, and shal not we likewise exercise our selues vnto godlinesse? somtimes searching out our sinnes & bewayling them, gathering to­gether the promises of God in Christ to beleeue in them, laboring to get particuler directions for euery of our prac­tises, enrolling Gods fauours to vs, and returning prayses for them.

The Authour or scribe was Dauid, a King and Pro­phet, bewayling his owne sins, shewing vs: 1, That kings should confesse theyr sinnes, and set themselues a part to take knowledge of them, and mourning ouer them.

2 That the breach of the worde of God, is a sinne in kings, as well as any other, so that murther, adultery, though neuer so close, swearing breaking the Sabbaoth, pride, idle­nesse, &c, are sinnes in them. What King either of Spaine or Fraunce, would haue doone as Dauid did? but yet so ought he.

3 And that if Dauid, who loued musicke so well, did vse it in such an holy and profitable sort, ought not wee to follow such delights, as we may be the better for?

The time was, when the Prophet Nathan had comne vnto him, and not before. That is, that then hee penned this Psalme, not that he did not before acknowledge & bewaile his sin. For it is not likely, that a man as Dauid was, accor­ding to Gods owne hart, could continue so long (as some [Page]thinke Dauid did) in his sinnes, without touch of heart. Looke 2, Sam: 11, 27.

Besides; Dauids heart smit him presently, in smaller matters, as for numbring of the people; wishing for water at the well of Bethlehem; cutting off the lap of Saules gar­ment; & therfore it is most probable it did so in this thing.

Lastly, vnlesse Dauids hart had had some exercise be­fore, it would hardly haue yeelded so presently to Nathans reprehension: it was otherwise with Saul toward Samuel, with Adam and Eue to God.

VVell then may some body say; if Dauid was touched in hart before, was it not sufficient?

Aunsw: No. God would haue the occasion of blasphe­mie giuen to the enemies by the death of Vriah, and the scandall to the people by the adultery of Bathsheba, taken away; and that Dauid should be a patterne of effectuall conuersion to all posterities.

Where marke, that when men openly and notoriouslie sin, God will haue it as openly acknowledged. Was not it thus in Manasses, Peter, Paule, and diuers others?

This time is set out by circumlocution, to wit, that it was after that, Nathan came vnto him, that is, some months after his fault with Bathsheba, and vpon Vriah. According as likewise it falleth out with the children of God, sundry times when they haue sinned. Many yeeres there were be­fore Manasses was touched, & some months before Paule was cōuerted after his persecuting; the brethren of Ioseph long after theyr vnkindnesse to their brother, were grieued with themselues. So that a man may be some while before he repent, and lie in some sinne before he sufficiently turne vnto God, and be in some way of turning, and yet not ful­lie please God. Iehu did many good things, likewise the men that spied out the Land, saue Caleb and Ioshua, [...] neither did all as they ought. Then hath a man true & full sorrow for his sin, when it is to conuersion, and increasing change. 2, Cor, 7, 9, 11. This the Apostle calleth godly, (other is worldly) sorrow, and alwayes hath with it great care, great Apolo­gie, [Page 4]indignation, feare, desire, zeale, punishment, whereof we may speake more particularly afterward.

Nowe Nathan went to Dauid, as sent of God, 2, Sam, 12, 1, not of himselfe, nor sent for by Dauid, or set on by any Courtiers or aduersaries. 1, Reg 22, 8. 2. Reg. 19.2 2, Sam, 7, 2, Sometimes Kings could send for Prophets, Ichoshaphat for Michaiah, Ezechiah to E­saiah, and this our King and Prophet to Nathan: now Na­than is faine to come without sending for, & goe by Gods commaundement onely, so are all mens mindes readier to finde fauours and comforts, then be acknown and confesse their sinnes, not indifferently liking of the companie and ministerie of Prophets, but for their owne turnes and plea­sings.

Heere may we well thinke, howe Nathan might be dis­couraged, going to such a personage, in such a time, on such an arrand, as by and by we shall heare of: yet is he not, but goeth about Gods businesse, euen to the displeasing, as he might feare, of Kings and Princes. Why then should anie be so nice, to feare rebukes & taunts of meaner men, which draw no blood?

And seeing that Dauid had need to be put in mind, who can iudge any admonition sufficient for himselfe?

This comming of Nathan to Dauid, is to be considered of, by the intent and end to rebuke and conuince Dauid, as may appeare by Nathans whole course, and the successe thereof.

But marke, I beseech you, Nathans iudgement and be­hauiour, 2, Sam, 12, 2, darklie he goeth about the bush, in­tending to make Dauid confesse first in the generall, then to conuince him in the particuler, fearing that if hee had gone plainly to worke, the King would not haue heard all, but cut him off in the midst; or if hee first had opened the fault, & not conuinced the iudgement, it might haue cost him the setting on.

Can we but learne from hence, that indeede dangerous it is for outward estate, to aduertise Princes of their faults? and for all that, yet when God commaundeth, it must be [Page]done. Now God commaundeth all duties of ones place. Thus did Iohn Baptist, Elias, and others.

Neither this onely, but very hard wil it be, to bring great ones to see their faultes, Saule may teach vs this. These thinke not of sinnes, they thinke their places excuse them, and many such fig-leaues haue they.

Yet for all this, men must endeuour that such may know and amend their faults, who sin not alone, but by example infect others.

But some may say, Why was Nathan sent, rather then some other?

For his ministerie and place, for gifts, and sidelitie, as a knowne man meete to conuince the King.

Where then are these Eliasses, Iohns, Latimers, & such like?

Now marke the fruite, Dauid is rebuked and amendeth. So doth God blesse his owne ordinances, as to Saule, and Ahab, who somewhat yet by rebukes were restrained. Let none therefore make doubts in Gods businesses, but go a­bout them, and leaue the successe to him who giueth it.

1 Dauid is rebuked & amendeth at a worde. Heere is a difference betweene the rebukings to the children of God, and men vneffectually called. Gods children are corrected and rebuked at and by the word: Gods workes are wont to worke more with worldlings.

2 But put case they hearing the word doe seare, as He­rod and Faelix, &c, after they forget: Gods children doe hide it vp, and make it of vse and to rebuke, long after that they once haue heard it.

3 Or graunt the worldlings doe thinke vppon it, they are not reformed: the godly are.

The occasion remaineth, which is both of Nathans mes­sage, and Dauids enduring this Psalme, to wit, his going in to Bathshela. Where first mark the words, after the matter. The words are verie graue, honest, and seemely, giuing vs to take knowledge of that which is not so comly to be spo­ken of. This phrase is vsuall in the Scriptures, as Knowing.

It is a grace of speech in seemely termes, Eyphemis­mos. to deliuer vn­seemely things: so Iob, 1, 5, blessing is put for the contra­rie, as 1, Kings, 21, 10. This is vsuall in the Scriptures, as likewise in other tongues, Eyonyma in Greeke, a good name for a thing of worse worth: Eymenides for the Furies: the old Latines, for nothing, would say well; for no bodie, good successe, and so other Nations: the Tuscan Italians, call diseases which they most loath, with more fauourable names, as the Falling sicknesse, Gods disease, and such like.

1 How ought men therefore abstaine from euil deedes, when the Spirit of GOD forbeareth euen the ordinary names of common sinnes?

2 Nay a shame shall it be for vs, not to leaue of all filthie speech, and not so much as to name with liking any sinne. Looke Exod: 23, 13, Hosea, 2, 17, Psalm, 16, 4.

3 So that if euen for termes a man should looke to him selfe, the like care is to be had of companie, recreations, at­tire, diet, and such things, wherein we may very soone of­fend.

The matter & meaning of the phrase is, that Dauid sin­ned in Bathsheba, and by occasion thereof vpon Vriah, gi­uing likewise cause to the enemies to blaspheme. 2. Sam, 12.

1 O then, into what fearefull sinnes may the children of GOD fall? To any saue that which is against the holy Ghost; so that all the care in the world is too litle, to watch ouer our selues with.

2 Againe see, how one sinne tolleth on another, Dauid little thought of murther at the first; but nowe to seeke a cloake for adulterie, he will commit that, yea not care for the glory of God in respect of his owne credit. Doubting in Eue bred disobedience, and the miserie of all mankind. Wherefore resist sinne in the beginning, it will too soone grow too strong, and draw a long taile after it.

3 Besides consider that Dauid had (no doubt) of his pri­uie Chamber, whom hee vsed verie secretly for Bathsheba, as he dealt with Ioab for Vriah by priuate Letters, neither durst those parties be acknowne. Court sinnes are manie [Page]times couert and cunning, and yet for all this, we see they come and breake out. It is therefore follie, sinning to think to lie hid. Thou diddest it secretly (saith Nathan to Dauid, from the Lorde) but I will doe this (that is, 2. Sam. 12.12. punish thee) be­fore all Israell, and this sunne.

Nay Kings themselues cannot sinne without marking by God, and in his time reuealing.

Now the partie with whom this sinne was committed, is not to be neglected. Bathsheba, a vvoman not onely of good house and place, whom Dauid the King after mar­ried, but a deuout woman, obseruing the religious seruices of God in her purification, 2. Sam. 11.2.4. verie wise and accomplished, as may appeare by the 31 of the Prouerbs, which seemeth to haue beene of her making, & yet she is ouer-taken to folly.

1 Let good Ladies then take heede of daliance & cour­ting. Sooner may they be ouercome then they thinke for: such is the poyson of euill companie and speech, able to in­fect the chastest in the world.

2 And if Dauid and Bathsheba commit follie, may we doubt but that there was a great deale more filthines then, in the Court? So it is, some one sin appearing, may make vs iudge of many close. Reade ouer the whole eight chapter of the prophecie of Ezechiell. Where then many sinnes breake out, know that many more are committed, vvhich should make vs mourne at the filthinesse of such times.

Obiect. But one may say, I neuer committed adulterie; I neuer kept whore. &c.

Aun. There is no Dauid for all that, that hath not his Bathsheba, no Bathsheba that hath not her Dauid; that is, none is there, but taketh delight in some sin or other. Ido­latrie is whoredome, so is couetousnes. Iam, 4.4.

Wherefore, let euerie one seeke to finde out the strange flesh his soule runneth after as his Bathsheba, which one may doe by applying the whole word of God to his whole selfe, constantly studying and meditating thereupon, ma­king more account of the witnesse of our consciences, then the iudgements of any other.

That shall we finde to be our Bathsheba or sweet sinne,

1 Which we will least be acknown of, as in Saule for the Amalekites, Herod for Herodias, and such like. So doe proude, couetous, & riotous persons, excuse, extenuate, or cloke their sinnes.

2 Which though we take great heede, we shall easily of­fend in, as that of the tongue, Psalm, 39, 23, Iam: 3, 8, So is it for anger in parties subiect thereto.

3 Which enemies waite to trap vs most in, and can vp­braide vs most with. They can sooner see it, then wee our selues. Nature in euery body sootheth it selfe, & none but thinketh himselfe faire, & his own breath sweet. But espe­cially if those whom wee iudge aduersaries are godly and wise, as Elias to Ahab, & Michaiah, Iohn to Herod, there will be no error.

4 Besides, in griefes of conscience, that woundeth soa­rest, which is from the sweetest and most vsuall sin.

And after this once found out, let him be humbled to conuersion for it. Which neuer will be till acknowledging all sinne in generall, and misliking our owne known sinnes in speciall, wee forsake them all. Neither let vs thinke that any sinne is small, and may be made light of.

1 What can be little that offendeth the infinite God?

2 That deserueth euerlasting death?

3 And if one sinne of Adams, poisoned (as I may say) the whole world, shall we nourish any?

4 Indeed, if but all the world could discharge a man but from one sinne, it were somewhat.

5 Or that but one sin not remitted, did not damne: but it is quite otherwise.

Wherefore be perswaded your sinnes are great, else will you neuer sorrow for them, or seeke to be eased of them, and God then will not forgiue them.

Verse. 1 Now followeth the Psalme it selfe, which all is a most ex­cellent and necessarie prayer, continually to be vsed for the matter of it, of all and euery the children of God.

Whereof there are two parts. The first the generall pro­position [Page]braideth his people with the want thereof. Ezech: 16, 4, 9, and Ieremie requireth it, Iere: 4, 14 to be had. The speech likewise is borrowed from things soiled, which being wa­shed recouer theyr beautie: so the conscience of man ha­uing pardon of sinnes, hath againe his former hue. Heere is mercie on Gods part, washing fault, on our part, iniqui­ties.

Washing, to omit all bodily clensing, may for this place be vnderstood, either of the washing of sanctification, as is Esay, 1, 16, Prou, 30, 12, or of the washing of iustifica­tion and forgiuenesse of sinnes, as Christ speaketh, Iohn 13, 8, 10, which I take indeede to be the Prophets mea­ning, because that it is the first washing necessarie: & that the other is mentioned afterward. And heere by the way it will not be amisse to open Christes meaning in that place.

First therefore he sheweth, that this washing is meerelie necessary to saluation; when as the blood of Christ coun­ted by God, and applied by the hand of faith, clenseth the conscience.

Secondly, Christ would haue Peter thus to be washed all ouer, head, hands & feete: and not onely him, but as him, so all and euery other.

Thirdly, that as in the bathes they scoured downe the filth from theyr bodies to the feete, and then washed also and clensed them, so wee had neede, that not onely grosse sinnes, but remnants thereof, should more and more be purged away.

So as that wee may learne from hence: 1 Not to thinke of our sinnes as small things, which the longer they cleaue vnto vs, we hauing meanes against them and yet doe not leaue them, will cost vs more adoe ere wee can fully shake them off. Which as all the people of this our Land, so we of these places hereabouts had neede thinke of.

2 That as in washing, much rubbing & wringing is re­quisite, so we must know, that before we can shake off the filth of sin, many rubbings & wringings by afflictions must passe ouer our heads, & that we should vse our afflictions [Page 8]as sope and lie, to scoure out the staines of sin thoroughly.

Besides, in that the Prophet thus wisheth to be washed [...] 1 He sheweth that we are not slightly blemished with sin, but that we are quite stained, and as it were branded there­with. Looke Esay 1, 18. Iere: 13, 2, 3.

2 And not onely so, but if hee might be thoroughly clensed from sinne, hee careth not what befell him, let him be rubbed, wringed, beaten, so sinne may be driuen out, it is his desire.

3 Withall he sheweth, that he desireth not only to haue sin (as it were) shauen, but plucked vp by the rootes, and the spots taken away.

4 He feareth least somewhat remaine vnforgiuen, and filth vnwashed out: heere is feare commendable. Philip: 2, 12.

5 And beeing once washed, will neuer foule himselfe.

From my sinnes. Sinnes, that is, iniquitie, any thing swar­uing from the rule of the word of God.

So as that the godly: 1 Alwaies examine themselues, and endeuour to fit themselues to the word of God.

2 Finde many kind of faultes to accuse themselues of, as may heere appeare by the sundry names of sinnes, as also Psalme 32, 1, 2, and the number vsed.

The fourth speech followeth, Clense mee from my sin: in matter and meaning all one with the former. VVherein is likewise set downe the acknowledging of fault, & crauing of pardon.

Acknowledging of fault, as in the wordes my sinne. The word in Hebrewe, is (Kata) which signifieth a missing of a marke one shoulde aime at. It is so properly vsed, Iudges the 20, 16. This marke is the word of God, Psalm 119.15. They that put it in meeter thought of this. Now as he that hitteth not the marke, though he come neuer so neere, fai­leth of his aime: so booteth it not to come neer, if we touch not the word of God.

Learne then: 1 That the worde of God, must alwaies be in our eye, well knowne and vnderstood.

[Page] 2 That all our deuises, delights, speeches, and practises, must be directed heereto.

3 And that the least swaruing from thence, much more wandring, rouing, is a sin. So as that none can be too pre­cise.

Crauing pardon followeth, which hath in it, first a close confession of a more particuler fault, namely, vncleane­nesse: for in that the Prophet desireth to be clensed, he ac­knowledgeth specially that hee is vncleane: then a crauing of cleanenesse.

He seemeth in this manner of speech to haue respect to the ceremonies of the Law, where sundrie creatures liuing and without life, were counted vncleane, not so much in themselues, as in regard of vse to others.

A sinner then is vncleane, that is, such as cannot well be vsed to any good seruice, while he continueth so.

First in regard that he displeaseth God, whose comman­dement he hath broken.

Secondly, euen by the witnesse of his owne conscience, as the Lepers, Leuit: 13, 45, so as that himselfe can do no­thing with quiet conscience. For as the Lepers, and other vncleane persons, were not to meddle with any thing, ex­cept they would pollute and defile it: so is it with sinners.

Thirdly, by occasion of scandall giuen, and so likewise making of others vncleane.

As likewise fourthly all the godly, and some wicked can iudge.

Note then that euery sinner, that is, whosoeuer willingly resteth in sin, is vncleane, euen his very conscience, as Tit: 1, 15, so as that likewise all things to them becom vncleane: neyther can they goe about any thing with good consci­ence, while they abide in their sinnes.

1 Shall not we then contemne vile persons, Psalm, 15, 4, fearing to be sowred by their leauen? or shall wee haue fel­lowship with the vnfruitfull workers of darknesse?

2 Or not our selues forbeare all sinne? Seeing euery one dooth make vncleane, and anger defileth our seruice to [Page 9]God. Math. 5, 24.

3 Let not any sinner looke to the shewe hee hath in the 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 [Page]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 [Page 11]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 [Page 12]knoweth. So Luke 13, 25. I knowe you not, that is, I ac­knowledge not you, and so is it heere. I acknowledge. &c.

Now this indeed is the property of the children of God, to make knowne their sinnes, Dan: 9, Paule, Manasses, &c.

In this acknowledging there is:

1 Knowledge, 1 That is, perceiuing by the worde of God, that the thing founde fault with is a sin, all doe not presently yeelde heereto, as Saule. 2 That this sinne doth deserue euerlasting damnation.

2 Application of the knowledge of the grieuousnesse of sinnes to our owne selues, wherein especially consisteth acknowledging. This is harder then the former. Better may one in generall know sin, then that himselfe in parti­culer hath committed it, and yet this is necessarie. For this end are priuate messages to Dauid, Ahab, Herod, &c.

Nowe this application, or acknowledging, must haue sundrie properties.

1 It must proceede from the hatred of sin. Take heede of confessing sinnes in iesting or boasting: it is as in a vo­mit casting out things enemies to the stomacke.

2 With faith in the promises of mercie in Christ, other­wise despaire will assault.

3 From a setled iudgement, no light opinion, that our selues are sinners.

4 According to the thinges wee are rebuked of by the Worde, as it was with Dauid toward Nathan, not taking exception against his charge.

5 Franke, not by compulsion, but of our owne accord.

6 Without excuse, or lessening our fault, nay rather with exaggerating.

7 VVithout delay, presently.

8 VVithout opinion of desert for acknowledging sake. Thus much of the manner: nowe followeth the helping cause, which is the beeing of his sin euer before him, this made him the rather to confesse, because his sinne was al­waies before the eyes of his minde & conscience, neyther could he find ease, till by confession he had set them aside.

Of this cause we may see, the

• Kinde.
• Propertie.

of it

• Beeing before, or in his eyes.
• Euer.

Sin is before one, 1 When one who hath sinned, calleth his owne sinne to minde, and of purpose searcheth his hart to that end, to humble himselfe. 2 When the conscience keepeth recorde against a mans will, and so checketh him. 3 VVhen God in mercie (the partie not thinking of it) v­seth some meanes, as Nathan to Dauid, Elias to Ahab, to make them for euer after to thinke therof. All which I take it are meant heere.

This euer, is with limitation from the committing of sin, and taking true knowledge thereof in his owne hart, by meanes sent of God.

So as that no maruaile, if sometimes Gods children haue not their sinnes in their eyes. They must pray to haue their eyes opened.

Let vs besides consider, 1 Howe necessarie this mercie of God is, to pricke our harts to true conuersion, else shall wee not see our sinnes.

2 The force of sinne once knowne, it will neuer leaue checking the conscience, till it be throughly taken away.

3 And that if we will be like the children of God, vvee must often call our sinnes to minde, and exercise our selues thereabout, not seeke to forget them, or driue them out of our mind.

Hetherto is the manner, the persons follow, first confes­sing. I Dauid, a King, who had done this matter secretlie that few knew of it, whom no mans lawe could make mee to doe as I doe, and might seeme to shame my selfe in that I doe, I, for all that, doe confesse my sinnes.

It is cleere then, 1 That Kings, and the greatest in the world, ought to confesse their sins. 2 Though they might without being detected conceale it. 3 And that the quiet of their conscience, should more be regarded, then all their honour and reputation, especially in comparison with the [Page 13]glorie of GOD.

The second, to whom confession is made, & that verse 4. Now this person is God, not a Priest, to whom though, in some cases we may confesse:

1 If we haue scandalized or wronged him.

2 If we endeuour to cōfort him, by reckning our faults▪ and Gods mercies.

3 Or if we desire comfort from him.

4 Or desire him to pray for vs.

Not, 1 vvith conceit, that hee hath power to forgiue our sinnes.

2 Or with iudging that we ought to be acknown of eue­rie particuler.

3 Neither with opinion that heereby wee deserue anic thing.

4 Or are willing to haue penance enioyed to make sa­tisfaction.

To God confession is to be made, 1 For the comaun­dement sake, 2 Because all sinnes are most against him, 3 He taketh knowledge of all sinnes, 4 Hee is able to for­giue them, 5 He promiseth so to doe. 6 And he hath so done to Dauid. 2, Sam, 12, 13, and others.

The partie is God, who is set out heere, partly by

• Repetition.
• Singularitie.

Repetition in these words, Against thee, thee onely, which manner of speech bewrayeth an earnest affection of the hart, as not beeing able to containe it selfe, great indignati­on against himselfe, so as that he seeth hee hath broken the Law of God, procured his displeasure, and yet perswasion of fauour, otherwise he durst not thus be acknowne.

So as that all confession should be earnest, and in faith, besides the properties we had before.

The singularitie of this partie followeth, in that it is said, Against thee, thee onely, which all doe not expounde alike. Some against thee, who onely knowest what I haue done. Who [Page]sinne is verie headlong, suddenly frō thoughts it wil come to outward act: 3 That none, but should withstand euen inward corruptions, Atheisme, prophanenesse, vnbeleefe, hypocrisie, &c.

Now followeth the forme, In thine eyes, O God.

God properly hath no eyes, but parts of the body are sayd in the scripture to be in God, for their workes sake. As be­cause the eye is an instrument of knowledge, therefore it is put for knowledge: so as that the Prophets meaning is, that God iudgeth this to be sinne in whose eyes it is: God iudgeth that to be sin, which is against his will written and reuealed.

1 Learne then, that all men sin God looking on. Sin is in his eyes. 1 So as that all sinners, ought to be afraid, when they sinne. 2 The godly ought to be verie warie. 3 And to knowe, that as sinnes committed, are in his eyes, so are good deedes, that the conscience of his knowledge, ought to support men in their good dealing, against all hard cen­sures of the world.

2 And that God is verie long suffering, who seeing so manie sinnes, for all that spareth them.

3 And that Dauid cōsidering this, had wonderful griefe, which we well may examine, by 2, Cor: 7, 11, & forward. Where are sundrie workes of this godly griefe set downe. The first whereof is care, that is, mature and conuenient di­ligence, to correct his fault, and to take away the scandall, to the which is thwart and contrarie, when a man not well vnderstanding his sinne, can confesse, but deferreth to re­dresse it.

The second, the Interpreters call cleering, in the origi­nall it is a speech of defence for a mans selfe, whereby one may be iustly excused. Now this is when a man confesseth his fault, craueth forgiuenesse, applieth Christes merits, ta­keth heede of the like sin euer after: otherwise then when in worldly matters, men denie or lessen their sinnes.

The third is indignation, to wit, a practise of holie anger against our selues, wherby we often blame our selues, mis­like, [Page 15]euen hate our selues, and iudge our selues worthie of any punishment: heereuppon, all that we doe, displeaseth our selues.

The fourth is feare, which is a stirring of the conscience, wherby we forecast all worst things vnto our selues, doub­ting least God should not giue vs repentance and forgiue­nesse, and thinking that mens, and Gods anger, might breake out vpon vs.

The fift is great desire, that is, a longing to satisfie Paul and all other, who might any way take knowledge of their sin, with desire to be restored to their fauours and likings.

The sixt is zeale, a most earnest affection of the soule, which cannot be kept in, but breaketh thorough all, and will bewray it selfe.

The last is reuenge, a voluntarie practise of all duties to keepe the bodie vnder, and preuent all like occasions for afterward.

Thus much of repeating his fault, nowe followeth his iudging of himselfe, worthy of any punishment: and that is, by reckoning vp, wherein God might correct him by word or deede. For word, That thou mightest be iustified in thy sayings. For deede, and pure when thou iudgest. That is, though thou speake neuer so sharply, or deale neuer so se­uerely, yet all is iust; eyther in rebuking me by Nathan, or taking away the child by death, or whatsoeuer els.

But the words and phrase must be opened first.

This small worde (that) is sometimes for end or intent, sometimes for consequent and euent, as in this place. For Dauid did not sin to that intent, that hee might make God to be or to appeare iust: but when hee had sinned, then whatsoeuer hee should doe or say to Dauid, were iust and deserued.

But heere is a doubt. One would thinke that Paul in the 3 to the Romans and the fourth verse, doth otherwise read and apply this place, then seemeth to haue beene Dauids meaning. Looke the place.

Aun. Indeede he alledgeth the place according to the [Page]translation of the Seauentie-two Interpreters, which then was most commonly vsed in the Church; which though it [...]ad some differing sound in words from the Hebrew, yet the sence not much varying, he thought good to vse.

But for the application of it, Paule seemeth to me to doe that which our Sauiour Christ in a like case doth, Math, 4, 10. where our Sauiour seemeth to insert the worde (onely) according to the intent of GOD, though it be not in the Hebrew, so that which the Prophet Dauid speaketh of God for his owne person, Paule maketh a generall, that so it is in all parties, that God will be iustified, and ouercome. &c.

Others interprete it otherwise, as though the Prophet should vnderstand this word I confesse, and then should follow, that thou maiest be iustified, that I must needes ac­knowledge thou art iust, &c.

But I take it that the Prophet hath regard to the second of Sam: 12 chap: 11, 12, 13, 14, 15, &c. where God ha­uing threatened and taken away the child, yet Dauid for all this confesseth God to be iust, &c.

Well then, in that Dauid thinketh thus of himselfe, no doubt but he acknowledgeth, he ought to be patient what­soeuer should fall vpon him, so must euery child of God doe.

But returne wee backe to consider of Dauids casting downe himselfe, and submitting to the iustice of God, in words, and in deedes.

That thou mightest be iustified when thou speakest: but first open the words.

Iustified, (not to reckon vp the sundry meanings of it in diuers places of Scripture) dooth heere signifie, that thou oughtest to be counted & iudged righteous, speaking not falsely, neuer too sharply or hardly.

When thou speakest, or, in thy speech, declaring no limi­tation of time and place, whensoeuer thou speakest, that is, at all times.

Speech heere (I take) is put for fault-finding, or reproo­uing, [Page 16]as by Nathan. The meaning is, whatsoeuer thy words are, yet notwithstanding, euen by and in them, thou shalt be found and iudged iust.

It may appeare thē by this, 1 That as Dauid was sharp­lie rebuked from God by Nathan, so sundry times are o­ther the children of God, as Peter by Paule, &c, and this must they looke for, if not personally by worde, yet in the open ministerie, or in their priuate consciences. So are the Pharises called Vipers, the Galathians foolish, &c.

2 Dauid would shew, that his iudgement did differ from the multitude, who thinke that God is somtime too sharp, for indeede so doe they, as Caine, and Iob in his impatien­cie. Take heede then, while we fret and charge God foo­lishlie in our hart, we be not of the humour of the world.

3 In that, that Dauid speaketh this by occasion of Na­than, he sheweth, that Ministers speeches and rebukes, ta­ken out of Gods word, are from God himselfe.

And therefore should be, 1 Patiently heard. 2 Taken to hart. 3 Made vse of for life.

4 That whatsoeuer the world or our flesh would moue vs vnto, alwayes should wee acknowledge God to be iust and vpright.

Now foloweth Dauids submitting to the iustice of Gods deedes, and pure when thou iudgest.

As if he should say, whatsoeuer thou shouldest doe vnto me, yet must I acknowledge thee iust, and vpright, much more in that thou wilt not let the adulterous birth to liue. For God being infinite, might inflict infinite punishment, but beeing good and iust, can doe nothing but that which is most good and excellent.

All that Dauid saith, is in this speech, When thou iudgest thou art pure.

Wherein are 2. things ascribed to God,

• Iudgement.
• Purenesse.

Iudgement is taken two wayes, 1 Properly, for giuing sentence in a thing, as Luke 19, 22.

[Page] 2 Not properly. And then the part for the whole is put for gouerning, and ruling the world. So Christ saith, Iohn 5, 22, The Father iudgeth no man, but hath committed all iudgement to the Sonne. That is, gouerneth not the world, or ordereth the world without the Sonne, but by and with him. So is it Psalme 98, 9, and oftentimes els where in the Scripture.

Que. How is it said heere that God iudgeth, and Christ denieth that the Father iudgeth?

Auns. Dauid speaketh of God essentially, Christ spea­keth of the Father personally, so as there is no odds. For the whole Trinitie iudgeth.

And that God doth iudge the world, it is cleere, Gen, 18 25, Psalm, 98, 9, and euen in particuler matters, as spar­rowes and Haires, much more in mens crosses: so as that it shall be needlesse further to shew it.

Know then, 1 That nothing commeth by chaunce.

2 That all things howsoeuer they seeme to vs, of GOD are most wisely done. Though I take it, that iudging here is yet somewhat more particularly taken for correcting, as 1, Cor: 11, 29, that which is translated dammation, indeede is iudgement, that is, correction, so Pet: 1, 4, 17, iudgement must begin, that is, correction, at the house of God.

So as that whatsoeuer meanes are vsed, 1 Knowe that God ordereth crosses. Thus thought Ioseph, Iob, Dauid.

2 And that thereupon we ought alwaies to be patient. I held my peace because thou diddest it. I will beare the wrath of the Lord, because I haue sinned against him. Yea, though it were to euerlasting damnation.

3 Insomuch that whatsoeuer meanes, yet GOD is to be sought to for ease and fauour.

This iudgement is heere, with limitation of time, When. Whereby is declared vnto vs, 1 That GOD doth not al­waies punish. Whereby he sheweth his long suffering, & our weakenesse: for if he should, we were neuer able to a­bide it.

2 That in the breathing time betweene crosses, vvee [Page 17]should labour for spirituall wisedome, strength, faith, pati­ence, against the next affliction.

Thus much of the iudgement, nowe followeth the pure­nesse.

Pure, it is a borrowed kinde of speech, from thinges not mixed, but sheere, and like themselues, not as troubled m [...] ­rie water, or foming sea, but as wine without water, siluer without drosse.

The meaning is, without any mixture of wrong dooing, or vnrighteousnesse, alwaies keeping one tenor of vpright dealing, accepting no person. &c.

Who dareth doubt that God is thus? When hee forbid­deth impuritie to his creatures, whose inheritance with him is vndefiled, who cannot be seene but by a pure hart.

1 VVell then, take heede of charging GOD with iniu­stice, euen in the matter of reprobation, much more in thine owne crosses.

2 And endeuour to be pure and vpright, like thy hea­uenly Father.

Thus much of Dauids iudging himselfe worthy of pu­nishment, now follow the sinnes which he doth confesse: and first actuall, in the 4 verse: next, originall, in the 5, & 6, verses.

Touching this, the Prophet first setteth it downe, then hee layeth it open. Hee setteth it downe in two manners of speech; First, I was borne in iniquitie: the seconde, and in same hath my Mother conceiued mee: both which are set out with the word, behold.

But first let vs endeuour to vnderstand the words, so shall we better know the sence.

The word which is read, borne, dooth properly signifie the time and griefe about the deliuerie, and being brought in bed. So as that Dauids meaning is, as soone as he appro­ched to the light, the darknesse of sinne ouer-spred him.

Iniquitie, dooth heere signifie in the full and largest mea­ning of it, to wit, guiltinesse, that is, faultinesse, and deser­uing punishment, & withall, pronenes & corruption to sin.

Sin is transgression of the Law, and the same with iniqui­tie. The other word conceiued, properly cherished, or heat or warmed me: that is, in the wombe from the conception and after, that is, as soone as euer the matter whereof I was made, was in the wombe, warme and enclosed, so soone, & euen then, began I to be tainted.

Not that bed companie betweene his Father and Mo­ther, and bed beneuolence (as some fondly haue thought) was sin: but that euen from thence hee was infected. For the cleanest hand that is, sowing pure wheate, can not cause, but when it springeth it will haue straw, chaffe, &c.

Whereupon by the way, it may seeme that sin is drawne, as well from the mother as the Father, which the Papists seeme to denie. And whereas in the 5 to the Romans, it is ascribed to man, there I thinke the woman is to bee inclu­ded.

For the word, behold, which is so vsuall in the scriptures, I take it not as many learned doe, to note a wonder where­soeuer it is set, but according to the plainenesse of the stile of the scripture, to set out a thing commonly knowne, or that which may be, or should be knowne. Gene: 22, 7. (Hinneni) ecce me. Almost 600 times in the scriptures, as Luke 7, 37, Iam: 3, 3, 4, and so often else where in the same sence, as also here, beeing in such a thing, as no seruaunt of God should or can be ignorant of.

The words thus opened, let vs come to the meaning of them altogether. The chiefe drift and intent, is to set out Dauids first sin, which is heere noted to be, the iniquitie wherein he was borne, and the sin wherein his Mother concei­ued him. Which two manners of speech, shew one and the selfe same thing. Which in another sound of words is cal­led by the Diuines about Saint Augustines time, Originall sinne. Which howsoeuer Dauid saith is in himselfe, is not onely true in him, but in all mankind, Christ onely excep­ted, as shortly we may perceiue.

We may haue in this verse a full setting out vnto vs what it is. For when Dauid saith, me, he meaneth his whole per­son, [Page 18]soule and bodie: and when he mentioneth iniquitie & sinne, he meaneth fault, deseruing of punishment, inclining to all corruption: and naming his Mother and conception, hee sheweth that it came from the first Mother to all fol­lowing children.

But first of the name the learned Writers haue giuen vn­to it, which though in syllables it be not in Scripture, is grounded thereuppon, as Gen: 6, 5, and 8, 21.

They call Originall or of beginning, 1 Because it was frō the beginning, as soone as euer the fall of Adam was.

2 It is one of the first thinges, that is with the childe in the conception.

3 It is the beginning of all sinnes, of deede and practise. And thus familiarly may be shewed vnto vs to be: A dis­order of the whole man (touching matters of euerlasting life) or a decay of the image of GOD, brought vppon all mankinde (Christ onely excepted) by the fall of Adam and Eue, whereby they are subiect to the anger of God, and inclinable to any sin.

Disorder dooth signifie a swaruing from that, it was or should haue beene at the first, and a continuing so. Wher­by is not onely, 1 The absence of goodnesse, & vpright­nesse, but 2 the presence of sin and euill, 3 and inhabili­tie in it selfe, to reforme it selfe. These might bee prooued but for shortnesse sake.

In the minde was & should haue continued, ful know­ledge of God to saluation, with the comprehension of arts and creatures.

The will delighted in Gods will: the affections were stir­red holily to their due obiects, in most due sort: the sences likewise, and all other practises were thereafter. But nowe most is lost, the contrarie come in, and will hardly be dis­possessed.

The whole man, doth signifie soule and body, powers and parts. Gene: 6, 5. Gene: 8, 21.

The first motions. Rom, 8, 7. The minde. Titus 1, 15, and so of the rest.

Yet must we not so meane, as though the substance were [Page]empaired, or the number of faculties, but as in a poysoned fountaine, there is the water and the running, onely the wholesomnesse is taken away; so the soule and bodie, the parts and powers are the same, but the soundnesse for their worke, to fit them to proper things in due sort, is lost.

All this while this must be remembred, that wee vnder­stand it of matters of the spirit and euerlasting life. For o­therwise, natural men haue many excellent parts, for world­lie knowledge of the creatures, arts, policie, and such like. So Paule sheweth, 1, Cor, 2, 14.

This commeth by the disobedience of Adam and Eue, in whose loynes we were, who is our roote, with whom we stand or fall, of whose iuyce we sauour and relish. For as in matters of treason, the Father tainteth all the blood, so is it in this case.

The Parents propagate this, neither is it, as the Pelagians dreame, only by imitation. Rom: 5, 12, 16, 17, 18, 19. 1, Tim: 2, 14.

And it spreadeth ouer all mankinde (Christ excepted) the Virgine Marie is not free.

Besides, it subiecteth to the wrath of GOD. Rom, 5, 18, and seauenth chapter, 24. verse.

Euen in the very regenerate. It is not imputed indeede, but yet there it is, howsoeuer the Tridentine glose, would corrupt the Canonicall text.

Lastly it inclineth to sin. Rom: 7, 23. This neuer could the heathen vnderstand.

But heere foure questions are to be aunswered.

1 What is the proper seate of this sin? Aun. The whole man, but specially the minde and will.

2 Against which commaundement is this sinne? Auns. Against all and euery of them.

3 How commeth the soule to be infected with this sinne, since it is immediatly created of God, and not begotten by the parents, as the body is?

Auns. Better it were to seeke to shake it of, since euerie one must confesse that hee hath it, then curiously to search [Page 19]how he came by it, euen as to cure a soare, and lift out of a pit, rather then to stande questioning howe those dangers came.

Some thinke that this hangeth vpon the appointment of God, who gaue all things to Adam, not for himselfe onely, but also for posteritie, not as a priuate man, but as the roote and head; who standing, all other shoulde continue vvith him, falling, bringeth all other downe: & because the soule is part of the partie, the body infected, causeth the soule to be so accounted. But this is not sufficient.

Others thinke, that the soule is indeede created at the first pure, but yet weake, and as soone as euer it is ioyned to the body, receiueth tincture and infection. Both aunswers haue learned Authors, I like the last.

4 Can this sin be quite taken away in this life?

Auns. No, so as that it should not be, but is taken away, as that in the elect & regenerate, it is not imputed. For the reliques (as the Fathers speake) are left to exercise vs with.

Thus much for the opening of the words and meaning, see what we may further learne.

1 In that that Dauid being checked for one sin, thinketh of more, and euen the roote of all, he doth as others of the children of GOD doe, and must doe, so seriously thinke of one sin, as that they finde out others, euen as when one vseth a light to seeke some one thing, hee thereby seeth o­thers.

So thought Dauid of the sinnes of his youth, Psalm, 25.7. and others, Gene: 42, 21. Prou: 9.9. Wherefore, that is no good confession, that findeth not out daily more and more sinnes.

2 By the word, behold, we must remember, that our ori­ginall sinne should be very well knowne, and thoroughlie perceiued of vs: but it is quite otherwise, few or none per­ceiue it.

3 The more seeing into the hainousnesse of this sinne, so we take heede of Flacias errors & others, is good profiting in grace, otherwise then the Papists are wont to lessen it.

[Page] 4 Seeing this sin is so naturall and engraffed, bred in the bone, we had neede arme our selues continually against it.

5 Presume not too much of good naturall dispositions, in matters of the worship of God, the best are infected with originall sin, then which there is no worse poyson.

6 Parents must be carefull, that as they naturally beget their children, and so infect them with originall corrupti­on, they procure their regeneration to wash away the filth heereof, by indeuouring to make them partake the merits of Christ, and also the power of his death, to destroy the body of sin.

7 Neuer looke to be free in this life frō it, neyther be dis­couraged if you take some foyles by it, wish to be clothed vppon.

Thus much for the setting downe of this sin, now folow­eth the laying open of it, and making more cleere.

Verse 6 Now the laying open of it, is in the 6 verse, & is by com­paring with the quite contrary in the first creation. Wher­by the heinousnesse of this will more cleerely appeare. For whereas God loueth truth in the inward affections, and teacheth wisedome in the secret hart, is not Dauid out of square, that from the first is confectioned with sin? What a shame is it, that Gods will by my fault should be violated? Now of opening, there is the

• Matter.
• Notoriousnes of it, as before

The matter is in two speeches, 1 Thou louest truth in the inward affections. 2 Thou teachest me wisedome, &c.

But first come to the wordes.

Truth, in Scriptures signifieth diuersly, more then need to be spoken of heere. In this place, I iudge it to be put for righteousnesse, as that which in Gene: 24, 49, our Eng­lish bookes haue truly, the 72 Interpreters haue dooing righ­teousnesse: so is truth taken, Ephe: 4, 21, for true obedience, which is called righteousnes, ver: 24. so Esay 26, 2, the righ­teous Nation is said to keepe truth, by way of interpretation, to which purpose looke Esay, 59, 14. but dooing of truth, [Page 20]Iohn 3, 21, is most bright. So is it, I take it heere, sincere obedience actually performed to the Law of GOD. It is called iustice, Ephe: 4, 24. And is a part of the image of God, by a meton: of the adiunct for the subiect.

And is first heere named, because it is more manifest, though not more necessarie then wisedome.

Louest, in the preterperfect Tence, and is alwaies true & present in God, yet I take it, we may fitliest interpret in the preterpluperfect Tence, haddest loued, that is, diddest al­waies so loue, as that at the first, thou createdst man in it, & art now angry with mee for hauing lost it. For I iudge the Prophet hath respect to the image of God at the creation.

Inward affections, in Hebrew, the reynes, some say the hart strings. A trope, shewing the seate of desire and affec­tions, which they note is in the kidneis. Heereby the Pro­phet meaneth the will and affections.

Wisedome, is knowledge mentioned. Coloss: 3, 10.

In the secret of my hart, the Hebrew is onely in the secret, meaning indeede the heart, which is hid and couered with a filme, that it doth not appeare. He meaneth the mind & vnderstanding.

Hast taught, I thinke for haddest taught, as before respec­ting the creation.

These are the words. Nowe because one thing is meant in both these manners of speech, therefore not curiouslie speaking of them a sunder, let vs consider them both toge­ther, according to theyr intent.

The Prophet laboureth to set out his corrupted estate, with that which was at the first creation, the which the Scriptures call by the image of GOD, which Dauid no doubt heere pointeth out.

Now the image of GOD, is the likenesse to GOD, and was in

• Angels.
• Men.

VVe onely must consider of it as it was in man, and is heere set downe to be truth in the inward affections, and wise­dome in the secret hart.

Where by the way, note the error of the Anthropomor­phites, [Page]thinking God like to mans body: though Luther thinke they be falsly charged with this error.

Now, in this description of the image of God, wee may consider in what parts, and what things this likenesse is.

The parts are

• Inward affections.
• Secret hart.

That is, as we heard before, the disposition of the vvill, iudgement, and affections. Indeede mans soule is a spirit, somewhat like God, and had princedome ouer the crea­tures, as a shadowe of Gods soueraigntie: but the seate of likenesse most principally is the hart, iudgement, & affec­tions.

The things wherein this image is, first wisedome or know­ledge, Col: 3, 10, which the deuill can tell. Gene: 3, 5, and heere is called wisedom, and is a full comprehension of thinges, to performance of the will of GOD, for happy estate in Para­dise.

This had with it, vnderstanding of the morall Lawe, all artes, knowledge of all creatures, as in Adam, & somwhat in Salomon.

And this was engraffed that a man needed no Maister.

The second is iustice, Ephe: 4, 24. Full obedience to the wil of God in desiring, thinking, willing nothing but Gods will. This is heere called truth.

Nowe these things were loseable, and indeede were lost, which we neuer heere shall fully recouer.

This is it which heere the Prophet so dolefully mour­neth for.

1 Shall we now neede to be put in minde, that the word behold, heere also dooth put vs in minde, that euery man ought to know these things, which few doe?

2 Or that alwayes thinking of this downfall, wee should continually mourne?

3 Besides, heere haue we a glasse to trimme our selues by, and a president, whereafter wee ought all to fashion our selues.

[Page 21] 4 And that in the practise heereof, we should begin from the reines and heart, where the seate of these things are, o­therwise, we bridle the horse at the wrong end.

5 Lastly, heere is matter enough for all a mans life tyme, so as that he cannot be idle, but had neede be repayring till he proue like God.

Verse 7 Thus much for the enlarging of originall sinne, and for the confession, and so for the first particuler part of this Psalme in the Prophets owne behalfe.

Now followeth the second particuler part, consisting of sundry sutes and desires vnto God, from the beginning of the 7 verse, to the middle of the 14.

The first is verse 7, A most earnest desire, and hath two branches: the first, for forgiuenes of sinne; the second, for imputation of righteousnesse, whereof both are conditio­nall, and presumed by faith.

The first, purge me (as I perswade my selfe thou wilt) with hysope, I shall be cleane. Which is as if it were, If thou purge me &c. Wherein the setlednesse of faith, as in all other pe­titions ensuingly made, is to be remembred. In vaine is it to pray without some perswasion of beeing heard, when we haue commaundement to pray, promise to be heard, & experience that others haue beene heard: as before hath beene declared.

Of this first there be two members, whereof the one is cause, the other the effect. The cause, purging with hy­sope; whereof one seemeth to be the principall, the other helping.

The principall is purging. The signification and forme whereof is to be considered.

The signification sheweth, that hee desireth to be made cleane from fault. Not that there should be none in him, (for who is free?) but that it shoulde not bee imputed. Which though it neuer be in any partie seuered from im­putation, yet for teaching sake it so may be.

The forme of the verbe is the future tence, for the Im­paratiue moode, most vsuall in scriptures, which declareth [Page]a full assurance and perswasion of fayth.

The helping cause is Hysope, some translate it mosse: one thinketh it may be Rosemary, whereof theyr legall sprink­lings might be made. But the Authour to the Hebrews, taketh away all doubt in the 9 chapter 19 verse, hauing the word hysope.

For the better vnderstanding whereof, it will not bee a­misse to haue recourse to the ceremoniall law. Where Le­uit: 14, 7, it is vsed in purging of Leprosie, and Numbers 19, 9. for lesser vncleanesses, both which no doubt Da­uid thought of when he penned this: iudging of his sinne, as of Leprosie, not neglecting the desire to be purged euen from the least. Mention likewise is made of Hysop. Exod. 12.22. But the other meaning ought to like vs for the 9 to the Hebrewes.

But some man may say. Why is there so often mention of Hysope made?

Aun. Not for that it hath any force of it selfe to clense the soule, but hauing some naturall propertie to open and clense the bodie, was appointed of God as it were a sacra­mentall signe, and doth very fitly represent the blood of Christ, who clenseth vs from all sin. 1, Ioh, 1, 9, so doe the Bread and Wine in the Supper, water in Baptisme, repre­sent Christ.

Now then this Hysope is not for it selfe, but to represent the sprinkling of the blood of Christ. 1, Pet, 1, 2, Hebr: 9, 14, 19, 20, 21, 22, 23, that is, the death and sufferings of Christ applied.

So as that the Prophet desireth the sacrament of sprink­ling, with the fruite thereof.

First therefore it is manifest, that hee vnderstood the ce­remonies or sacraments, as euery Christian should.

Secondly, he knew that they all did tend to Christ.

Thirdly, and rather desired the fruite thereof, then rested in any outward act.

The Papists abuse this place for theyr holy water, first, whereas all such legall ceremonies are dead euerlastinglie. [Page 22]Secondly, neither haue they any newe commaundement frō God. Thirdly, nor can they euer shew, that the sprink­ling for the act onely done (as in their holy water they ima­gin) did good to the soule.

Now in that the Prophet nameth this first, hee teacheth that our care should be first & greatest for pardon of sins, then all other things follow.

Thus much of the cause: Now followeth the effect, and I shall be cleane. Metaphor: that is, I shall be free frō fault. Whereby he sheweth. 1 That by Christ he shall be fullie clensed, so as that he shall need no other meanes to take a­way any remainder by occasion of sinne: no there shall be no reliques to be satisfied for in Purgatorie.

2. That this is solely by Christ, for hee speaketh it with­out doubt, that he shall be cleane, that is, by imputation.

This is the first branch, the second followeth.

Wash me, and I shall be whiter then snow. This is for impu­tation of righteousnes. Heereof there are two parcels, as be­fore, the first the cause, the other the effect.

The cause is in the word wash. Whereby he eyther hath respect to the Priests washings of thēselues, or the leprous persons: but of this enough before. Which besides purg­ing is mentioned, because Christ came as well by water as blood. Iohn 1, 5. water signifying full holinesse.

The effect, I shall be whiter then snow. An hyperbolicall metaphor: meaning, he shall be most perfectly cleane.

Nowe by both these sentences, one thing is principallie meant, as is often seene in the scriptures. In both which ioyntly we may consider, 1 The necessitie of this iustice. 2 The desire of it. 3 The commendation of it.

The necessitie appeareth, in that the Prophet maketh it his first sute, wherein alone is euerlasting happinesse, Psal. 32, 1, 2. Rom: 4, 7. So as that indeede without this, there can be no fauour looked for at Gods hand. It is the vved­ding garment, and the one thing necessarie, without the which, like Iacob in Esaues clothes, wee neuer shal obtaine the blessing.

The desire of it followeth. Purge mee with Hysope, wash mee. Wherein are, 1 The person purging and washing: 2 The thing where-with this purging is, Hysope. 3 The partie receiuing, I Dauid, purge me. God, euen the whole Trinitie purgeth: the Father, for the Sonne, & by the ho­lie Ghost. And that onely I, euen I for mine owne sake put away thy sinnes. Esay 43, 25.

God thus dooing this, is said in scriptures to impute, that is, to account or recken, and is a borrowed kind of worde taken frō debts or reckonings, as when I owe a great sum, and my suretie paieth it for me, my creditour cancelling or deliuering my band, doth impute that payment vnto mee. This is not a putatiue righteousnesse, as the Papists falselie charge it to be: where they fet themselues against GOD, while theyr Priests take vppon them, the power and act of forgiuing sinnes.

The second is the thing where-with this purging & wa­shing is, and that is heere Hysope, and water, signifying vn­to vs the full righteousnesse of Christ, which is his obedi­ence vnto the death for vs.

Christ is God and man, his man-hoode suffering, his God-head giuing merit thereto.

His obedience is actiue, or passiue.

His actiue, is the fulfilling of the morall law, in the rigor of it.

His passiue righteousnesse are his sufferings, from the beginning of his incarnation, to his resurrection, which were very many, very grieuous, and with the feeling of the anger of God, and becomming a curse.

Both these are counted to vs, to the pardon of all sinnes, fault, and punishment, and the counting of all righteous­nesse and fauours with that.

Now that which is said of Christ, is to be vnderstoode of him alone, without mixture of any other thing what­soeuer: nothing beside beeing able to make so white, as Christes righteousnesse.

The third thing is the partie receiuing, & that is Dauid. [Page 24]And here, as there is imputation on Gods part, there must be application in the partie praying, to wit, fayth. For as the sprinkling of the Hysope and water was receiued, so must Christ be. Heere therefore faith is most necessarie: to the full vnderstanding vvhereof are necessarie to bee knowne, 1 The obiect. 2 The partes. 3 The pro­perties of it.

The generall obiect of fayth, is the whole word of God, but more particulerly the doctrine of saluation by Christ, as the marrow and pith of the Scriptures.

The parts of fayth are three. The first knowledge, which is a perceiuing of the meaning of the worde of God, but especially of saluation by Christ, which then we may iudge to be sound, when we can discerne falshood, when we rest vpon grounds of Scripture, when nothing can driue vs frō it.

The second, assent, which is a full perswasion, that the former is true.

The third affiance or application, whereby wee are per­swaded that the word of saluation, and so saluation is ours. And heere indeede lieth the chiefe force of fayth, whereas the wicked may haue the other parts.

The properties followe, 1 Commonly it is small and weake. 2 It desireth to increase.

3 It maketh the hart to thinke most highly of Christ.

4 It will change the whole man.

The commendation of this iustice followeth, I shall be whi­ter then snow.

Quest. How can this be, seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse, and are ashamed of it?

Aun. Righteousnes is two-fold, of

• Iustification.
• Sanctification.

That which the Saints mislike, is the imperfectnesse of theyr sanctification, not of iustification, which can haue no blemish. Indeede sanctification is neuer seuered from a [Page]partie iustified, yet it must be distinguished from iustifica­tion.

Gather then from hence, 1 That Christes righteous­nesse imputed vnto vs, is most perfect, that God cannot in the rigour of his iustice finde fault with it, els could not the Prophet by it be so white.

2 When wee consider of righteousnes to abide the iudg­ment of God, all our owne, of neuer so inward sanctifica­tion, must be remoued.

3 That perfectnesse may stand with vnperfectnesse, that is perfectnesse of iustification, with imperfectnes of sanc­tification.

4 That all iustified parties, are iustified equally, euerie one partaking the righteousnesse of Christ. Mary and Ra­hab, Peter & the theefe. It followeth not from hence, that glorie should be equall.

Thus much of the first particuler petition: the second followeth in the 8 verse, Verse, 8 Make me to heare ioy and gladnesse, that the bones which thou hast broken may reioyce.

This particuler desire, is for the further confirmation of the former, and is a fruite of that. Wherein we may consi­der two things. 1 That which is prayed for. 2 The end. That which is prayed for, is, Make me to heare ioy & glad­nesse. The end, That the bones which thou hast broken, may reioyce.

In that which is prayed for, we may consider what is de­sired from God to be bestowed, then what of the Prophet to be receiued.

That which God is desired to giue, is to Make to heare. That which the Prophet would receiue, is ioy & gladnesse.

The manner of wordes, thou shalt make mee heare, it is in steed of make me to heare, by a very vsuall maner of speech in the Hebrew tongue.

Now surely, very fitly is this desire ioyned to the former, as in the 32 Psalme, after the doctrine of forgiuenes of fins, reioycing, verse 11. So Rom, 5, 1.1, Iohn 1, 4. So as that without the former this can neuer be, and where the other [Page 24]is, there this is.

Howsoeuer the wordes heere stande, the first in nature, which the Prophet prayeth for, is ioy and gladnesse.

Ioy and gladnesse, though they much agree in one, yet is the latter some increase of the former.

Ioy is a sweete motion in the soule, vpon opinion of ha­uing some present good. Which according to the cause & obiect is diuers. For when nature is delighted with anie thing pleasing or preseruing it, then is naturall or fleshlie ioy, so when the regenerate part is delighted with some grace or heauenly thing, this is holy or spirituall ioy, which is chiefely meant in this place. Sometimes indeed God gi­ueth comfort of this world, but it is not generall, nor simply to be prayed for. This is a fruite of fayth. And is peace of conscience increased, arising vppon the sweet feeling of Gods loue in Christ, whereby wee can be cheerefull in af­flictions.

And that it is peace of conscience increased, it is cleere. Bare peace is but quietnesse, ioy must needes be more, and therefore followeth vpon peace. Psal, 32, 11, Gala: 5, 22.

Besides, it is with such a feeling of the fauour of God, as that it is part euen of the kingdom of God, Rom, 14.17. And therefore by Peter is called glorious ioy. 1, Peter, 1, 8.

How it maketh to reioyce in afflictions, Paule sheweth, Rom: 5, 3.

Now no doubt Dauid prayeth for this, as it should be in the children of God, for Paule 1, Thes. 5, 16, requireth thē to reioyce euermore, & to the Phil: 4, 4, Reioyce in the Lord, and againe I say reioyce.

Hauing thus in some sort seene the meaning of this first branch, we cannot but learne somewhat by it.

And first, that howsoeuer all ioy haue some sweetnesse, yet the Prophet desireth none that is of the worlde: So ought we to doe, and if God send it, to endeuour to vse it aright, which is very hard.

2 Againe, in that he is thus earnest for this ioy, it appea­reth [Page]that eyther he had it not at all now, (as was most like­ly by reason of his grieuous sin) or not in such measure as he longed for it. And sure it is, that nothing quaileth & al­layeth this ioy more then sin.

3 A man may be in the fauour of God, and alwayes not feele ioy in the holy Ghost. Indeede it is an excellent gift, but such as many times Gods children want, though neuer they want matter to make them reioyce.

This is the first branch prayed for, the second is gladnes: this is increased ioy. He feeling intolerable griefe for sinne, can neuer be satisfied, but wisheth all comfort to his bro­ken hart. So did he Psalm, 32, 11, and Phil: 4, 4.

Nowe indeede well might the Prophet be stirred thus vp to pray, for the sundry great causes of griefe, which hee might finde in himselfe, as other the children of God, who sometimes may be brought so low, as to think that all Gods comforts are too little for them.

1 So as that men must not giue ouer, though sometimes they be brought so low.

2 Besides, it is a good signe to find the want, and long for the hauing of this ioy, and the more the better.

Now followeth the thing which on Gods part he pray­eth for, Make me to heare. Wherein is the Authour, and the meanes.

The Authour is God, who onely can giue this ioy. Ioh: 16, 22. So as that it neuer can by any be taken away. To whom we must onely seeke.

1 The meanes is hearing. For this ioy beeing a fruite of fayth, is bred by the word of fayth, which especially is the Gospell: so as all must attend thereto.

2 In that he desireth to be made to heare this ioy, where­as ioy indeede is rather in feeling, he sheweth that we must hang vpon the word, wayting against heereafter to be full possessed of this ioy, heere wee heare of it, after wee enter into it, according to that, Enter into the ioy of thy Lord.

Thus much of the thing, nowe followeth the end, That the bones which thou hast broken, may reioyce.

It is allegoricall, that is, one thing is saide, and another is meant. The Prophets minde is to finde some sweet com­fort, after great griefe, hee vseth a comparison of broken bones, which are meruailously painefull to any in whom they are, & he seemeth to fetch this speech from the prac­tise of Lyons, who first breake the bones, & then deuoure. So saith Ezechiah in his great griefe, Esa, 38.13. He brake all my bones like a Lyon. For so in Daniel 6.24. are Lyons said to haue broken the bones of Daniels enemies, ere euer they came to the ground. And therefore it is obserued in the first booke of Kings, 13. chap. 27. verse, that when the olde Prophet came, and found the body of the younger Prophet dead, that the Lyon had not eaten the carcasse, nor broken, (for so the Hebrew is) that is, the bones of the Asse.

So as in the middest of this griefe of Dauid, he seemeth to himselfe to see God as a fierce Lyon to come vpon him, and put him in great paine and more feare. All this is in the conscience, so as that vnlesse one haue felt the wound of spirit, hee could hardly gesse, that it should haue such terrours.

See in Dauid, that the greatest griefes that are, doe not straightway shew a desperate estate? God can euen bring to the gates of hell, & yet raise vp againe, as he did him.

2 And yet that it is a good thing, according to the great­nes of sinne, greatly to sorrow. Our Sauiour liked it in the woman, that washed his feete with her teares.

3 But alwayes in the middest of terrours, we must take heede, we be not driuen from God, and onely poare vpon our griefes. For Dauid nowe could pray, that these his bones might reioyce, that is, that hee might feele as much comsort as he had felt sorrow. Shewing, that as God can, so many times he doth send meruailous ioy after griefe.

Thus much of the second petition, a third followeth. Verse, 9 verse, 9. Hide thy face, &c. Which is in part a repetition of that which was generally prayed for, in the first verse of the Psalme, & is in it selfe, a desire for to haue pardon of sinne.

It consisteth of two branches bearing the same fruite, and signifying the same thing. The first braunch is, Hide thy face from my sinnes. Which wordes are not in their proper meaning. Face, is put for the eyes, and eyes for sight and knowledge, from vvhence ariseth bewraying of mislike. For when we see a thing that displeaseth vs, we bewray our mislike by our countenance. And therefore Dauid would haue God not to looke vpon his sinne, least he should, as he iustly might, mislike him.

Hiding, is, that Dauids sinnes come not into Gods sight.

But heere may be a question, How can any thing couer Gods eyes, who is all eye, and euery where?

Aunswere. These thinges are not spoken properly, but to our capacitie, whereby Dauids desire that God should not so take knowledge of his sinnes as hee should punish them, is set downe. Indeede nothing can couer Gods eyes against his will: yet himselfe may shut his eyes, or winke, as Acts, 17.30. and though hee cannot choose but knowe our sinnes, yet he may choose, whether he will mislike vs (being in Christ) or punish vs for them, which is the thing that Dauid desireth.

Now the onely veile that couereth Gods eyes from be­holding our sinnes, is Christ, and his righteousnes, which God the Father beholding, doth so like and take such plea­sure in, as that he respecteth not our vnworthines, nay loo­king through Christ, doth account vs worthy.

The other branch followeth, Put away all mine iniquities. Which because it was in the beginning of the Psalme, nee­deth not heere to be treated of.

Now followeth a fourth desire in the 10. verse. Verse, 10 Create in me a cleane heart, &c. And this is for sanctification: as also hath two parts in it, whereof the one dooth serue to ex­pound the other.

The former is, Create in me a cleane hart.

Heart, is not put for the fleshy part of the body, but for the soule, which keepeth especiall residence there, and not for the substance and powers, but qualities; and though it [Page 26]be all ouer the body, yet hath it the chaire of estate in the heart, according to the Scriptures, otherwise then some Philosophers & Phisitions write, that it is in the braine.

So as that the Prophet here meaneth the very fountaine, and head spring of life and all functions thereof.

This is the more to be marked, for the order, in that hee desireth to haue the heart wrought vpon: because that, 1 vvithout the heart, nothing will be cleane in man.

2 With the heart alwayes the rest of the soule and body followeth.

It is therefore all our duties, to labour to haue our hearts wrought vpon first. For as the heart in the body, the root in the tree first are made; so must it be in grace, the heart and soule must be setled first.

After he prayeth to haue this cleane, that is, free, not on­lie from the guilt of sinne, but from the filth and corrupti­on of it, which is especially meant.

Creating, to speake properly, is to make of naught, and is vsed heere vnproperly. The Prophet speaketh accor­ding to his owne feeling, and present iudgement of him­selfe, as though he had lost all, and had no goodnes in him­selfe. No doubt the Prophets heart was in part cleane, though not so much as he desired.

These thinges thus opened, heere commeth a question first to be aunswered.

Quest. Whether Dauid could haue lost the cleanenes of heart, hauing once had it?

Aun. No. The gifts and calling of God, that is (as I take it) the gifts of effectuall calling, are such as God neuer re­penteth of or taketh away. Faith, hope, and charity, are a­biding gifts, as sure as the election of God, which is vn­changeable. Indeede the children of God, if we only con­sidered them in themselues with their enemies, might fall away, but being founded vpon the vnchangeable nature of God, and immutability of his counsaile, they cannot, the gates of hell shall not preuaile against them, the elect cannot be deceaued or plucked out of Christes hands. [Page]Nay, certaine it is, that Dauid did not actually leese his for­mer cleanenesse. For sure it is his heart smiting him (as heere it did) so dooing before in lesse matters, it was not wholy voide of cleanenesse. And againe, it could not pray for cleanenesse, if it were not somwhat cleane.

This is most sure, that by greeuous sinnes much filthi­nesse commeth to the soule, as by a boistrous winde a tree may loose his leaues and some branches, so as that the par­tie sinning, may be brought into as great passions almost as if he had lost all, but the desire of the grace is an vnfalli­ble certainty of some grace of that kinde.

The Prophet therefore desireth not a cleane heart, be­cause he had it not in no sort, but because he could not so well perceaue it in himselfe, and take such comfort in it, as he had done before, and for that he desired it a great deale more then now he had it. So learned, so ritch men thinke themselues not learned, not ritch, in respect of that which they doe desire, and when the Sunne is vp, the Moone see­meth to haue no light.

Well then, in that the Prophet desireth this cleane heart, whereas sundry other parts were vncleane besides, he she­weth, that, 1. of all vncleanenesse, that which is of the heart is most filthy, there being (as it were) the common sinke of all sinne in a man, so as that howsoeuer the chanels be cleansed, if the draine be not, little cleanenesse will be pro­cured.

2 In that his filthinesse maketh him pray for fresh clean­nesse, as though he had not any, see to what a passe some grosse sinne may bring a man vnto, euen to doubt of his estate, touching his cleansing, and so being in the fauour of God.

3 No doubt it is a very hard thing to cleanse a heart, on­lie able to be done by God himselfe.

4 There is none but with Dauid may finde filthinesse in his heart, from whence hee might desire to haue it pur­ged. For this purpose reade Mar. 7.21.22. and 2. Cor. 7.2.

[Page 27] 5 Now Dauid so prayeth for a cleane heart, as that hee dooth not neglect pure handes, &c. A pure heart will cleanse the whole body and soule, wheresoeuer it is. Psal. 24.4.

6 Neuer can any of the children of God, content them­selues with the begun cleanenesse which they haue, but they alwayes will be growing in it.

7 Nowe seeing it is thus, it is our parts to desire cleane­nesse as well as Dauid. For that with it we shall see God. Math. 5, 8. Looke Psal. 24.4. Heb. 12, 14.

8 Now God onely worketh this. Ezech. 36, 26.

By his worde, faith, and Spirit, regenerating and renu­ing.

But heere a question may be made.

Quest. How may one know, whether his hart be cleane, yea or no?

Aunswere. If hee haue the former things, whereby it is wrought. Besides a cleane heart, 1. vvill desire to haue cleane hands, and so euery part and power of soule and body, 2. vvill hate euen the garment spotted of the flesh, 3. vvill neuer flatter it selfe in secret, 4. vvill be willing to be examined: vncleane persons will be loath to be found in their filth.

Thus much of the former part, the latter followeth, and is almost the same with the former. First somewhat for the words.

Spirit, among many things in Scripture which it signi­fieth, is heere put for the motion and stirring of the mind. So Luk. 9, 55. Num. 14.24.

Right, doth signifie setling, 1. In the fauour of God, 2. and obedience to him.

Renue, that is, refresh that which is somewhat decay­ed and blemished, restore it to the former perfection a­gaine.

Within me; that is, such as may spread ouer my whole person.

Consider then. 1. That seeing Dauid prayeth for this [Page]right spirit, which is constant, that there is such an one, and that one may haue it, and pray for it by faith.

2 That all are to labour to be constant in perswasion of Gods loue to vs, and in performance of our duties to him.

3 That euen first thoughts and rising motions, are to be looked vnto and ordered.

4 That these good motions will fade, and decay in vs.

5 That wee haue great neede to haue them often refre­shed and renued in vs.

Verse, 11 Thus much of the fourth petition, nowe followeth the fift, in the 11. verse, and seemeth to be a deprecation, or de­sire to haue some kind of punishment kept from him.

Some take it to be all one with that which went before, neuerthelesse I take it to be distinguished from the former. For although sometimes in one verse the latter is all one with the former, yet is it not wont so to be in diuers verses, and especially in such short Scriptures, but vpon some spe­ciall occasion.

This 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.

[Page] 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 [Page 29]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. Ʋerse, 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.

[Page] 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 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 [Page 31]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 to [Page]shewe it selfe.

3 It is alwaies increasing, auoyding the sinnes the party is most inclined vnto, endeuouring for graces & duties most necessary.

4 In this life it is imperfect.

5 It is wise, and maketh great account of great, and smal­ler account of smaller things: so preferring the duties of the worship of God, as that it neglecteth not the duties of par­ticuler vocation, and so performeth them as yet the hart is principally to God.

The parts are

• Mortification.
• Viuification.

Mortification, is the continuall lessening of the practise and power of sinne: and striketh at, all it can, at originall sinne.

Viuification is a continuall renewing and quickening to all holy duties, and appeareth in the desire, purpose and en­deuour to doe well, recouering it selfe againe after slippes.

Now follow the properties: which can not easilie be per­ceiued by all.

1 Cannot be found in them who are not conuerted: 2 not easily in such as are babes in Christ: 3 not of any while they are in the fit of greeuous tentations, especially of par­ticularitie.

In others they may be found. Some of them are:

1 A willingnes to set a mans selfe in the presence of God, to thinke of death, the law, the latter iudgement, hell.

2 A true hatred of sin, yea of euery sin, and that in a mans owne selfe.

3 A desire of spirituall nourishment, word, sacraments.

4 A loue of such as are truly conuerted.

5 A delight in heauenly things, and preferring them be­fore the world.

But heere a question may arise, whether sinners vvhen they knew that Dauid was againe in fauour with GOD, did conuert?

Aun. Dauid speaketh not so much of the effect, as of the sufficient cause, and iust occasion. It is hard for a man by the effects to iudge that the meanes were neuer vsed. Good meanes may make one presume of a good end.

Now if Dauid deemed that vpon his finding fauour with God, sinners would turne, what might we doe vpon so ma­nie and great meanes.

Besides, Dauid sheweth, that the best thing for a sinner to doe, is to conuert.

And that if sinners cōuert vpon the knowledge of Gods mercie to Dauid, how would the godly profit?

Hetherto hath been the digression, Verse. 14 now followeth a sea­ueth petition in the former part of the 14. verse, whereof are two parts, the thing it selfe, and the author of the gift.

The thing is to be deliuered from blood.

Some learned interpreters, by bloods vnderstand tragical examples, and bloody euents in Dauids stocke and house: but they cannot well proue this.

I thinke it signifieth manslaughter, and murder. For Da­uid now thought vpon the murdering of his most faithfull seruaunt Vriah, & slaughter of the other in his band: thus are bloods often taken in Scripture. Gene, 4, 10. &c. Da­uid prayeth that that fact be not layd to his charge.

After generall confession, a man must come to particu­lars.

Deliuery is freedome from the fault and punishment.

Let vs then learne from hence, 1 that seeing Dauid was aboue the compasse of manslaw, and yet calleth himselfe to a reckoning for sinne by the word of God, other so ought to doe.

2 What an horrible sinne murder is.

3 Particuler sinnes knowne, must particulerly be confes­sed.

4 The same sinnes will often recourse, and accuse the conscience.

The Author followeth, who is repeated, with a speciall fauour of his.

The Authour is God, and is here repeated, as a note of faith and boldnesse in the Prophet. Whereby hee sheweth, that God, can, will, and that Dauid looketh for helpe.

And the Prophet doth the rather repeate it, 1 to affect himselfe with the considerations of Gods maiestie, 2 and to stirre himselfe vp to pray with his hart, 3 and with all to shew how impatient faith is of delaies.

Now this fauour is saluation of

• soule.
• body.

Hetherto hath beene the second speciall part of this psalme in petitions, now followeth the 3, which is thanks­giuing, from the latter part of the 14. verse to the 18.

To this praising is there a passage made, verse 14, 15, & a setting downe of the dutie of praysing in the rest.

The passage hath the profession of this dutie, and cor­rection of the speech.

The profession is in the latter part of the 14. verse, and hath in it, 1 the kind of dutie, 2 the instrument, 3 the mat­ter.

The kinde of dutie is singing with ioyfulnes, which hath great vehemencie, boldnesse, and cheerefulnesse.

Vehemencie is in earnest setting of the minde.

Boldnesse in perswasion, that the dutie pleaseth God.

Cheerefulnesse is whereby we readilie vpon the occasion giuen, breake out into the praises of God, and are glad that we haue occasion so to doe.

The instrument is the tongue, the minde is not suffici­ent. 1 God will haue the whole man: 2 others must like­wise by vs be prouoked.

Neither did the tongue onely sing, the hand played. So must wee, all the waies we can, testifie our desire of prai­sing God.

But some man may say, what doth musicke helpe to the prayse of God?

Auns. Nothing simply: 1 by it the minde of the singer is shewed: 2 and somtimes the mind dull, is stirred vp.

The matter is the righteousnes of God. This is the dittie of his song.

The iustice of God doth heere signifie the truth of God in keeping his promise, as Rom, 3, 25, 26, to wit, towards sinners repenting. So likewise in the Syriac tongue, iustice is put for mercie.

1 Now Dauid thus singeth euen in the house of his pil­grimage. Psalm, 119, 54.

2 He doth not therefore sing amorous songs.

3 Now indeede, as all the statutes are to be our songs, that is our delight to meditate in, so especially Gods promises of mercie toward repentant sinners.

4 May not this be some comfort, that hee calleth Gods mercy iustice: so as that God should not be iust, if he were not mercifull to sinners according to his promises?

Hetherto the profession of dutie, now followeth the cor­rection of the speech, open my lippes. &c. Verse. 15 Wherein the pro­phet closely reproueth himselfe, in that hee so professed his indeauour of praysing God, whereas indeed this is the gift of God: so as that vnlesse God open the mouth, wee can­not praise him.

This correction or mending of the speech, ascribeth all to God, the act of opening the lips, and the effect, My mouth shall shew thy praise.

Open my lips, is a part for the whole, the prophet prayeth for abilitie sufficiently to praise God.

1 No man of himselfe alone can rightly praise God. Na­turall corruption will stop his mouth.

2 If a man cannot open his owne lips to praise GOD a­right, 2 much lesse can he direct his hart to please GOD, 3 surely he cannot compose his outward man.

3 And if a man cannot rightly open his mouth, let him not be hastie with it. Ecclesiast. 5, 1. 4 How earnest would his man be to haue his hart ordered?

The effect followeth, wherein is the

• instrument mouth.
• worke. Shewing the praise of God.

Praise, is acknowledging or witnessing of excellencie.

God is most excellent euery way.

Shewing forth, hath 1 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 [Page 34]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 [Page]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 [Page 35]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 as that none broken in hart should be discouraged, sith God doth like them.

2 We likewise should not thinke hardly, but most kind­lie [Page]of such.

Hetherto hath beene the first, Verse, 18 and greatest part of this psalme for the prophet himselfe: now foloweth that which is for the whole Church, frō the beginning of the 18. verse to the end of the 19.

Whereof are two parts

• petitions for Sion.
• prayses for Ierusalem.

The petition for Sion is, be fauourable to Sion for thy good pleasure.

Wherein are the

• thing. fauour.
• manner, for thy, or according to thy good pleasure.

But first we may perceiue, it is our part to pray for others, as well as for our selues: 1 because of Gods commaunde­ment: 2 for that we are the better if others be well: 3 We are members of one body, and God is all our Father: 4 but Dauid doth thus more particulerly, because he might feare that for his sake, God would afflict Sion and Ierusalem.

Sion was the hill in the Cittie of Dauid, where afterward was built the Temple, & now was the Tabernacle. It see­meth to be put heere for the Church.

And in that for

• persons.
• things.

Persons are especially those who are of the houshold of faith. And,

1 Those parents who beget to Sion, as faithfull Ministers furnished, and endeuouring to instruct in wholsome doc­trine. Not Wolues, not hirelings.

2 Nurcing fathers and mothers, Kings & Queenes, Ma­gistrates.

3 Daughters of Sion, particuler congregations.

These he prayeth may 1 multiply, and 2 florish for the Churches good.

The things are: 1 publishing of sauing doctrine: 2 fre­quenting holy assemblies for exercise of the worde prayer, [Page 36]and sacraments: 3 withstanding heresies: 4 procuring godlie gouernment of the Church.

The thing be fauourable, 1 that is, giue these thinges, 2 continue them, 3 blesse them.

The manner, for thy good pleasure, 1 not for our merrits: 2 vvhat measure thou thinkest good.

The petition for Ierusalem foloweth, wherein wee may consider, 1 obiect, 2 act.

Obiect, the wall. Act, build.

Ierusalem, the chiefe cittie of Palestine. First called Sa­lem, Gene, 14, 18. Psalm, 76. After that it was called Iebus, Iudges 19, 10. and of these two names, Hierusalem as Ie­busalem, though some thinke of a verbe Iire and Shalom, which is, shall see peace, and it is in the duall number, as Ramathaijm, 1, Sam, 1.

With this was after ioyned the Citty of Dauid: so vvere there three Citties in one.

Nowe this cittie was once the ioy of the whole earth. Looke psalme, 48, 1, 2, 3. and is taken properly for that Cittie before named, improperly for heauenly, or earthlie Ierusalem.

In this place it is taken both wayes, for the Citty that then was, and a politicall state of the people of GOD for after­ward, as Esay 2, 3. Psal. 122, 3, 6.

A politicall state, is a company of people well ordered & furnished with things necessary for this present life.

Which may fitly be resembled to Ierusalem. Because 1 that as Ierusalem had, so other states should haue Lawes from God: 2 that as in that cittie, so in others, God should as it were, keepe his Court, 3 where should be likewise the pure worship of God.

Forget not then, 1 that outward things come frō God.

2 That we are to hang vpon him for them by faith.

3 So to seeke outward things, as chiefly to haue care for that which is for the common good.

Thus much for the Citty for which the prayer is made, now followeth the obiect, & speciall thing prayed for: the [Page]walls of Ierusalem.

VValls before gunnes were inuented, were the chiefe strength of a citie, so as heere they are mentioned for that which is the surest and safest for a politicall state. Of which sort are:

1 Godly lawes, which are grounded vppon the equitie of the word of God, 2 leaue least to men and Iudges discre­tions: 3 are most for the common benefit.

2 Good Magistrates for peace and warre, these must 1 feare God, 2 hate couetousnes, 3 be diligent, 4 respect no persons, 5 seeke the glory of God, the good of the country.

3 Continuall succession of good princes. 4 Loyaltie of subiects toward their soueraigne. 5 Repulsing the open e­nemy, repressing priuie seditions. 6 Wealth. 7 Bringing vp of children in the feare of God. 8 A life at all handes framed according to the word of God.

The act foloweth, build, that is, if these be absent, 1 giue them, 2 if they decay, restore them, 3 increase them more and more. Thou ô God who onely canst.

The thanksgiuing foloweth, Verse, 19, verse 19, wherin is mention made of the dutie, and the acceptance.

The duty is one and the selfe same of giuing praise, and yet set downe in 4 branches, 1 offering sacrifices of righteous­nesse, 2 burnt offrings, 3 oblations, 4 offering of calues, &c.

Acceptance. Thou shalt accept thē. Mark that as prayers, so praises should be in common for the Church.

Que. How will this agree with the 16. verse?

Aun. Looke that place.

1 Sacrifices of righteousnesses, as psal, 46, such as are of­fered according to the intent of Gods iust law.

2 In that whole burnt offerings were in praise, wee may perceiue that we ought likewise to praise God, 1 feruently, 2 with the whole hart, 3 though it be to our cost.

The acceptance is such, as that God cannot mislike thē. Looke psalm, 50, 23. So as vppon this acceptance, Gods children shall be encouraged to continue theyr duty of of­fring prayses, in bringing young bullocks. &c.

ALl mans happinesse is in the knowledge of GOD. God maketh himselfe knowne by his word: a part whereof is the morall Law, imprinted at the first in Adam and Eues hart: after, when that the light of it began to weare away, it was proclaimed to the world, en­grauen in stone, kept for record in the Arke of the testimo­nie, in opening and applying whereof, most of the Diuine Writers did spend their time: euen Christ himselfe came to teach it, and doe it, and of it one iote or tittle cannot possi­bly faile. It shall keepe the vse that euer it had since the fall, to the generall resurrection, and therefore is as needful now to be vnderstood as at any time.

It is commonly called the Decalogue, or tenne wordes or commaundements, for that there be tenne: the morall law, for that it setteth downe all duties for manners of mankind, of all sorts and conditions, sometimes the Law, for that it is the abstract and abridgement of all lawes for humane be­hauiour, meaning though the morall law, not law in gene­rall: & is set downe in the 20 chapter of Exodus, from the beginning of the first verse, to the end of the 17 verse. In all those verses are two things cōtained, the one an entrance into the commaundements, the other, the treatise & com­maundements themselues. The entrance is in the two first verses, for the more orderly setting down of the commaun­dements, and is likewise double: According to the

• Register of the Law.
• Author of the Law.

This law which thou now hearest, is mine, the onely true God and Iehoua: therefore it is to be attended vnto, and obeyed.

There can be no doubt in any of this, and therfore God himselfe, standeth not further to proue it, but onely is con­tent barelie to set it downe.

The second reason is, from the diuers and great benefits, which God bestowed vpon them, and may be thus framed. His law who hath bestowed most excellent benefits vppon you, ought to be attended vnto, and obeyed.

I, who deliuer this law, haue so done by you, therefore, &c. Now what force benefits haue to preuaile with receiuers, for all obedience, because it is cleere, God doth not further proue.

It were enough for God to commaund, but to preuent with kindnesse, would breake any good natured hart.

Now the benefits which God bestowed vpon them, are mentioned to be of two sorts, generall, or more speciall.

Generall, is that which is the fountaine of all: viz. Gods couenaunt made with his people, and may be set out after this manner.

I who haue taken you to be my people, and haue promised to be Iehoua your God, you must attend and obey my law.

But it is thus betweene you and me, therefore, &c.

And in this benefit, another speciall reason is implied, from the profession of the people. For howsoeuer God coue­naunteth with his people, yet vnlesse they againe couenant to take him for theyr God, it is not sufficient, and therefore God meaneth this, that they couenaunting to take Iehoua for their God, must attend and obey his law.

But so they haue done, therefore, &c.

And surely, there cannot be any so effectuall reasons, to en­force all obedience to Gods law, as this. For taking God to be our God, we cannot but performe all fealtie vnto him: this profession haue our parents made for vs, wee for our selues in sacraments and prayers.

More speciall, are such as by name are heere reckoned vp: and those two, not but that God had bestowed more [Page 39]vpon them: but because,

1 These were very fresh in memory:

2 And in these GOD manifestly shewed himselfe to be the true and theyr God, 1 by his wonderfull power in mi­racles and strong workes, 2 by the constancie of his promi­ses, vttered so long before, for their entring and going out of Egipt diuers hundreth of yeeres before, 3 by his vvon­derfull mercie and kindnes toward them, in so preseruing, multiplying, and deliuering them.

3 They were in themselues of speciall excellencie and worth.

The first of these is, bringing out of the Land of Egipt.

Egipt in it selfe had many & great commodities, but here it is considered, as giuen to idolatry, and euen of the vvorst kind, to worship Crocodiles, Cats, yea Onyons and Gar­licke, and most base creatures: so as that the Israelites could not liue among them with good conscience, neither would the Egiptians suffer the Israelites (by theyr good wills) to worship God otherwise then themselues did: so that deli­uerance from hence, must needes be a great fauour, where to haue doone as others, would bring no comfort of con­science, but hell for afterward, and to haue done otherwise, had brought certaine outward danger. VVell therefore doth God reckon vp this fauour, as to teach what an intol­lerable thing it is to liue among idolaters, and what a speci­all fauour to be deliuered from amongst them: vvhere no meanes of saluation are, all sinnes raigne, and where if one be once entrapped, it is most hard to winde out.

No lesse slauery then this were the Churches in, in Ro­mish Egypt, so as that deliuerance from thence, ought to preuaile alike. For surely the masse, images, reliques, bread, &c. are as vile Idols as euer were among the Egyptians.

The same may be saide for all such as are vnregenerate, that theyr slauery is very great.

The second benefit is, bringing out of the house of bondage, or seruaunts.

Now as the former is spirituall, this is bodily, implying [Page]must a man haue God, and then worship him: secondlie, for that it is impossible that a man should well vnderstand the other without this.

It is called great, for that the true vnderstanding and vse thereof, is of great importance, as also for that it is one of the hardest to be kept, and stretcheth very far.

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,

[Page] 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, [Page 2]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 sacrament sheweth to sence one thing, and sig­nifieth and meaneth another. In circumcision, the cutting away of the flesh, signifieth the cutting off of sinne, in the Passeouer the Lambe, Christ: the water of Baptisme, Christes blood, and the worke of the holy Ghost. &c.

13 Euery sacrament hath bare things or elements (as they call them) and actions or ceremonies.

14 Thing or element is a single creature, as of vvater, bread, wine, &c.

15 Action is some practise thereabouts, as sprinkling, breaking, pouring out, deliuering, taking, eating, drink­ing, &c.

16 The chiefe thing signified in euery sacrament, is Christ, God, and man, with all his merits, hauing fullie wrought the recouery to saluation, of euery due receiuer of the Sacrament.

17 The acti­ons are of the

• Minister, shewing vnto the partaker gods actions.
• Partaker, shewing to God & the church the partakers actions.

18 The thing signifying, and thing signified, are in some [Page]sort ioyned together, not euery way.

19 They are not together in the same place, not both gi­uen by one partie, not giuen at one time, not to one part, not in one manner. For the bread, water, or wine is heere: Christ his body is in heauen. The Minister giueth the bread: GOD Christ his bodie. The bread may be giuen now: Christs body after. The bread is giuen to the hand & mouth: Christ his body to the soule and faith. The bread is giuen after an ordinary manner: Christs body otherwise, for our soules by fayth mount vp to heauen, and lay hold of it there.

20 They are together, 1 In the right vse, that is, the par­tie dulie partaking hath both. 2 As a signe and the thing signified are together: for as the signe maketh the thing signified to be remembred, so doe the outward things cause the other to be thought of. 3 As a promise to be perfor­med vpon condition, if the condition be kept on the one, the promise is on the other; so if wee keepe the conditions of the sacraments, the things signified by them are like­wise.

21 Sacraments are Iewish, Christian. Iewish among the Iewes till Christes death: Christian ordained by Christ, to continue among the Christians to the end of the world.

22 Christes sacraments are two

• Baptisme.
• The Lords supper.

23 Baptisme is a sacrament Christian, assuring the first receiuing into, and beeing in the couenant of grace.

The Lords supper is a Christian sacrament, assuring cō ­tinuaunce & maintenaunce in the couenaunt of grace, the doctrine whereof is set downe 1, Cor. 11. as before. The parts whereof are two, one concerning the bread, the other concerning the cup.

The bread is taken, and after thanksgiuing broken, with saying, Take, eate, this is my body. &c.

This bread, though now vnleauened by occasion of the Passeouer, was the vsuall bread they were wont thē to haue, [Page 3]such as ours in the sacrament should be, not wafers, not vn­leauened bread.

By this bread was and is signified Christ. First his per­son God and man, performing all things for our saluation. Secondly his offices of King, Prophet, Priest. Thirdly, his deserts in his liuing and dying, doing and suffering for our iustification, sanctification, redemption, and whatsoeuer else for our euerlasting happines.

It pleased Christ to vse bread to signifie this.

1 That because that bread is a chiefe maintainer of na­turall strength euen alone, so we should know Christ is for our heauenly life, that if we haue nothing but him, we may make good shift.

2. That as bread is vsuall and daily, so should Christ be vnto vs.

3. That as bread is parable and at hand, so wee should know God is as ready alwayes, and offereth himselfe to them who seeke him.

4. To put vs in minde, that as his naturall body is one, so we his misticall should be. 1. Cor. 10.

This bread Christ tooke, according as the ceremonie at the Passeouer was.

This taking of the bread was into the hands: and in the first institution it was taken by Christ, as the good-man of the house vsed at the Passeouer, shewing the duty of all Mi­nisters to succeede.

This taking must be considered as of the

• bread.
• thing signified.

Of the bread, shewing first the seperation of it from a common vse, now it is foode for the soule, so is Christ set apart from common men. Iohn 17.

Christ doth it first, to shew that himselfe willingly giueth himselfe for his Church, which serueth to strengthen our faith and perswasion in his loue to vs.

The Minister doth it as to represent God the fathers ac­tion, giuing his sonne likewise to that end. So as that the [Page]whole Trinity sealeth these things vnto vs.

A second action followeth, giuing thanks, Matthew and Mark haue, blessing, all is one.

This was also according to the ceremonie in the Passe­ouer, in the name of the assembly.

Giuing thanks & blessing may haue two meanings, first as to God, so are they all one, secondly ouer the creature of bread, is all one. So that heere

1 Is shewed, that the outward creature is reuerently to be vsed, with calling vpon the name of God, in crauing assi­stance to vse this holy ordinance as we should.

2 That we should praise God, as for all fauours in gene­rall, so for our redemption by Christ, and assuring vs there­of by this Sacrament.

He brake according to the ceremonie at the Passeouer.

1 To deuide it. 2. To represent Christes sufferings.

1 Whole bread is not to be deliuered.

2 Bread must be broken to be deuided among sundry, not as with the Papists, who breake, but doe not distribute alwayes.

3 We must neuer be present at this ceremonie, but call to minde Christes torments for vs.

4 If Christ were tormented for vs, we must be greeued for our selues, for this serued the sowre hearbs at the Passe­ouer, in these was Iudas sop dipped.

Matthew hath, that Christ gaue to his Disciples, and did not offer to God. Indeede some writers call this a sacrifice: not properly, 1 but a memorie of Christes sacrifice, 2 wher­in wee sacrifice our selues to God. 3 Giue almes to the poore, which is a kind of sacrifice. And said, that is, aloud and plainly that all might vnderstand.

All comming to this Sacrament, must haue knowledge of the word and this sacrament.

The Minister must not mumble as among the Papists.

In the speeches of Christ following in 4 braunches, wee may mark a commaundement, a promise, a duty of the re­ceauer.

Take, not onely into your mouthes, but into your hands, representing the soule and faith: Yee, euery of yee, euen at this instant.

A meruailous strength to faith.

This we are commaunded to doe. I promise that vnto you which I commaund and you doe.

The Minister in Gods place putteth vs in minde of par­ticuler faith.

The receauer professeth faith, and that particuler, euen now quickned at this sacrament.

Eate, that is, deuide by chewing and preparing to con­coction.

1 We must not reserue the bread.

2 Wee must haue some strength of faith, as it were to chew the [...]d.

3 We must be able to distinguish things in Christ.

4 Christ must be mistically incorporate vnto vs.

This, not the shewes which cannot be deuided.

Not in diuidium vagam, hoc doth determine.

Not that which is with or vnder the bread. Christ is pre­sent but in the right vse, these words are in the beginning.

This, that is, this very bread.

Is, not properly, no more then the cup is the new testa­ment. Else Christ should haue eaten himselfe. 2 His body should be baked, not by transubstantiation. Transubstan­tiation hath no ground in scriptures.

There was none at the first supper, for then Christes body was seene. It is no otherwise heere then in Baptisme. Paul calleth it bread: If it should be transubstantiate, there should be no signe. Accidences should nourish, should be without subiects.

Not by consubstantiation. 1 Christ sate visible at the first, 2 He is now in heauen: If thus, his body should not haue partem extra partem, one part out of another.

Is, in the due vse, is to faith. Thus the word (is) in sacra­mentall speeches is for, signifieth Gen. 17. &c.

My body, (syne [...]d: I take it) my selfe with all that is mine, [Page]or belonging to my person, office, or merits as before.

Which is broken for you, that is, which shortly shall be cru­cified for you. Luke hath it, which is giuen for you, that is, straight-way shall be giuen to death for you.

This doe in remembrance of me. Where is a duty com­maunded, and the manner how. The duty is, doe this, not that heere the Apostles were made Priests, but that Chri­stians are commaunded to practise this dutie.

1 So as that it is not in their choise to doe it or no, if they be not fit, they must presently make themselues fit.

2 Christians must often doe it. Indeede there is no set time, but the oftener the better, so that due reuerence and regard be had thereof and therein.

3 It must be doone alwaies according to the first institu­tion. The manner is, in remembrance of Christ.

Christ signifieth as before in the word body, and before that bread.

Remembrance is a word of sence, and signifieth calling to mind, or keeping in mind, in the English. The Greeke signifieth calling to mind, such words as these of sence, doe signifie besides, actions and affections. So as that heereby are wee put in minde.

1 That we are by nature forgetfull of Christ, and his me­rits, and our owne duties.

2 That we should know Christ. 3 Loue him. 4. Be­leeue in him. Hetherto the first part of this sacrament, now followeth the other concerning the wine, Where we must consider againe, the

• element.
• actions.

The element is wine, the actions as before.

Marke first that God vseth two signes in this sacrament, be­cause he would the more strengthen our faith, and seeke all in Christ.

So as that no man may keepe either from any commu­nicant, and euery communicant is to desire both.

This cup, that is, this wine. Wine was theyr most gene­rous [Page 5]drinke.

It is likely that it was mingled with water in those hote countries. We must vse wine, not mingle it with water, it is not our vsuall drinke, as it was theirs.

The thing signified is Christes blood.

Is, that is, signifieth. There seemeth not to be the same manner in Paule and Matthew for the words following.

Paule saith, this cup is the new Testament in my blood, that is, this wine is my blood, which confirmeth and ratifieth the new testament, and that it belongeth vnto you.

Matthew hath, This is my blood of the newe Testament, to the same sence. So that the thing signified is the blood of Christ, and by vvine,

1 To teach that wee must haue some sweet feeling of Christ. 2 And that it is he who cheareth our harts.

Now this his blood is shed and poured out for vs, where­by is signified his death and merits for vs.

Note by the way the leprosie of sin, which could not be cured, but by the blood of God.

Testament in effect heere is the same with couenant, saue that testament or will implieth death. And is nothing, but Gods agreement with mankind for their saluation.

This to continue and be effectuall, is but one. And is the pleasure of God to saue men for Christes sake, and accor­ding to diuers cōsiderations is old, till Christ, for the Iewes, in ceremonies, and to vanish:

New, not but that it was heeretofore, but was by Christ so cleerely published as it seemed new. 2 Shall not decay. 3 Renueth vs more and more. The benefits of this Ieremy setteth out 31 chap: and are the same we haue heard of be­fore in Christ. All which, this wine is giuen as a seale to cō ­firme, that they belong to the due receiuer.

This must wee drinke as eate the former, by commaun­dement in remembrance.

Matthew hath, drinke yee all, as if our Lord would preuent the corruption in the Church of Rome.

Obiect. Luke maketh mention of two cups. 22, 17, 20. [Page]How will both stand?

Aun. The former was of the Passeouer, the latter vvas onely of the Lords supper.

Thus much of the parts, the vse followeth in the 26. which is easily vnderstood by that which went before.

Hetherto hath beene the doctrine of the institution, now followeth that which is for the meete partaking thereof; from the beginning of verse 27. to the end of the chapter.

In which is declared the necessitie of meete partaking, & the manner how.

The necessitie is verse 27, and is from the danger of vn­meete or vnwoorthy receiuing, for none can receiue but worthily, or vnworthily.

The danger is that the vnworthy receiuer shall be guiltie of the body and blood of the Lord. Where first wee must know what it is vnworthily to receiue, then what it is to be guilty of the body and blood of the Lord.

Worthy or vnworthy, is with comparison or re­spect, & that betweene

• Quantities.
• Qualities.

Worth in quantitie, is equalitie, as a peny for a peny­worth: worth in quality is likenesse, or comming neere.

This vnworthily is meant of quantity, but quality.

Vnworthily is not contrary or beside the excellencie of the mysterie, or not in euery point not according to the dutie of the receiuer.

For then none should receiue worthily, as not beeing a­ble to doe as they ought.

But vnworthily is vnmeetly, or vnlikely, so Math. 3. And the Ruler of the Synagogue thought himselfe not worthy, that is, not meete. &c.

This vnwoorthily must be iudged according to Christes institution of this sacrament: so as that if wee vse it other­wise then he appointed we should vse it, it is vnworthily.

To be guiltie of the body and blood of Christ, is to sinne against the body and blood of Christ, that is against Christ himselfe, and to be subiect to the punishments therefore, so [Page 5]Math, 5, 21, 22. Iames, 2, 10.

The fault is most grieuous, beeing against God, offering vs the blood of his couenaunt. Heb. 10, 28, 29. The wish­ing whereof to themselues, what hath it brought but noto­rious, and extreame misery?

But some may say, how may this be, seeing Christ his bo­die is not there really?

Aun. It is sufficient that his ordinances are abused, and those holy signes which he ordained, so despighted.

So the reproch done to Princes pictures, armes, Letters, Embassadours, redoundeth to the Prince. Wee our selues so interprete things done toward our selues.

None can from hence therefore gather, that wicked or worldly men, doe eate the body of Christ. They may eate (as S. Augustine saith) the bread of the Lord, they cannot eate, the bread the Lord, who to all receiuers is life.

Thus much for the necessity of meete partaking, nowe followeth the manner how, and that from the 28 verse on, the which first is shortly named, after is further enlarged.

It is shortly named, verse 28, and is said to be examinati­on. The which we may consider by the properties of it, & by the nature and parts.

The properties are first the necessitie, second, the genera­litie, third, integritie, the speciall parties whō it most chief­lie concerneth.

The necessitie appeareth by therefore, the commaunde­ment, so as that otherwise they ought not to partake, ney­ther can they please God, or haue comfort in theyr harts. And indeede if men consider the greatnes of the mysterie, search and tryall cannot be but most necessary.

Men must take heede that custome doe not take away care, we must doe it for conscience.

The generalitie is in the word man, which signifieth male or female, old or young, of any degree. So that none to be admitted must be accepted, nor any to be accepted not ex­amined.

So is man taken. Iohn 3, 27. Iohn 5, 7. Iohn 7, 46.

The reason of this generalitie is, that Christianitie, and the duties thereof, are as well for one as other. Neither is there any who hath not iust cause to try out himselfe. Well therefore doth our Church appoint the names to bee sent, that helpe may be had. None may be without his garment.

The integritie or vprightnes in this tryall, is implied in the word, examine. Which sheweth an exquisite and most diligent search, as Lapidaries, and Goldsmithes doe, to find out true from counterfeit, good from bad.

Where a man had need of great skill, seeing the thing he seeketh is most excellent, and to be deceiued, is great losse. Now this examination must be such, as euer to search till we find our selues in good estate, as they who dig for met­tals, like the Shunanite to Elisha, so Christ commandeth to seeke.

But some will say, what if I finde not the thinges I looke for?

I aunswer. Presently so set your selfe to seeke as you giue not ouer till you find. The things you looke for, are of meere necessity to euerlasting saluation: and that not onely at the Sacrament, but all times before, and afterward.

Therefore in this case must we doe as they who are sick, hungry, for phisicke and meate, not differing, and it is a manifest euill signe not to be earnest this way.

The persons whom this examination concerneth, is e­uery man and party toward himselfe.

Not but that others, who haue charge of others, must endeuour. as Exod. 12, 26, 27. Deut, 6, 7, Gene. 18, 19.

But that though they should faile, yet euery party, must be able, willing, and practising to examine themselues.

No man can do this but he must 1 Take some time for it. 2 Remember in the dooing of it, hee hath to doe with God, who seeth to the ground of the hart. 3 Had neede of some instruction, and exercise before. 4 Must doe it as at other times, so specially renue the dooing heereof at eue­rie time of administring the Sacrament. 5 That which he now endeauoureth to find, he must haue for euer after.

Hetherto haue been the properties of examination, now follow the nature and parts thereof.

Examination is an exercise of godlinesse, whereby a man descendeth into himselfe, bethinking what hee ought to haue, neuer giuing ouer till he haue such graces, as whereby he may partake the sacrament of the body & blood of our Lord worthily.

This exercise is many wheres commended in scriptures. 2. Cor. 13. the neglect blamed. No man considereth what haue I done. Looke Haggeus.

It calleth a man home to himselfe. Psalm, 4, 4. Zepha: 2, 1. Will not let a man be more busie then needes, with o­thers.

Beeing bethinking, it must be with deliberation.

The things which examination looketh for, must be ac­cording to the particuler intent in examination, as if I exa­min whether I haue thinges to make mee fit to heare the word, I looke one way, if to make prayers, I looke another way: so if for the Sacrament, there is a speciall course for that likewise to be taken.

Now the things which examination for this Sacrament must looke after, may be considered in their number, qua­litie, and measure.

The number we will not stand precisely vppon, foure is the smallest. The first is knowledge. This is the perceiuing of the meaning of truth necessarie to saluation.

Which must be as of truth in generall, 1 That there is one God, three persons.

2 That man was created at the first to the image of God.

3 That man fell, and plunged himselfe and his posteritie into misery, from whence by nothing in himselfe or others he can get out.

4 That there is no way to be recouered from hence, but onely by Christ, according to the articles in the Creede.

5 That then hee know what faith is, and how that onely by that, Christ is apprehended.

6 That faith is neuer sufficient if it be without repētance.

[Page] 7 That repentance alwaies cleaueth to Gods ordinances and commaundements.

So also in speciall touching the doctrine of the Sacra­ments, and this in particuler.

The second is a mans owne sinnes, which hath as farre as one can indeauour, 1 The finding out of the number and grieuousnes.

2 The acknowledging of them to God & others, against whom they haue been.

3 The beeing truly sory for them.

4 The desiring of forgiuenesse for them.

The best way to find out, is to lay the law & word of God rightly vnderstood to our harts, and bethinke of our parti­culer practises.

The third is faith of saluation, which is a perswasion by the holy Ghost, that the doctrine of saluation by Christ, be­longeth vnto the partie.

The fourth is repentance, or amendement of life, which must be 1 Of the whole man. 2 Alwayes. 3 Profiting and going forward. And hath two parts, mortification, vi­uification.

Mortification is keeping vnder, and weakening of sin.

Viuification is renuing of desires and endeauours to all good things.

This is the number, the qualitie followeth, which is, that there must be 1 Truth of euery of the former.

Which one shall iudge of, if in the presence of God, he can finde these things in himselfe. 2 If they be working.

2 Presentnesse, that euen at the instant the partie can find them in himselfe.

3 Refreshing, that euen by this sacrament he must finde all the former quickned, and renued.

The measure is last, which is to be wished as great as may be, and must not discourage if it be but little.

The measure of sauing graces, are not in all equall.

The weaker our grace is, the more neede haue 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 [...]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.

K [...]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 cō ­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 sacramētally.

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 [Page 9]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 cō ­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.

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 cō ­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 [Page 10]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 of Creede, in English (I take it) arose frō the abuse of the first word in Latine, Credo. Where, on theyr beades they were inioyned to say so many Auemaries, Pa­ternosters, and Credoes, wheron this was called creed. Which is a Latine word, and doth signifie as much to say, I belieue my creede, that is, that which I doe belieue: whereof vvee shall haue better cause to speake by and by. So then the creede is that, which one by direction of the word of God, doth, and ought to belieue.

The parties are the Apostles, whose it is said to be. The Apostles are those twelue, sent out by GOD into all the world to preach the Gospell.

Some thinke it is called theirs, as beeing in matter and forme penned by them, by diuine inspiration, after the ho­ly Ghost came vppon them, before they departed from Ie­rusalem to preach the Gospell. So as some set downe, what euery Apostle did set downe.

This is not so, for then it were Canonicall Scripture, which it is not, for the Romanists themselues graunt it to be but tradition.

Others think, that it is said to be the Apostles, as conso­nant to theyr doctrine, as an abstract & abridgement there­of. So is it, though this be not all, for I iudge that this name is added, to put a difference betweene other formes of creeds vsed in the church, as the Nicene, I belieue in one God, Athanasius, Whosoeuer will be saued. Now for difference, this is called, the Apostles, as of their doctrine.

Now touching this title, some questions may be asked.

1 Que. What authoritie is this Creede of, diuine, or hu­mane? or how bindeth it?

Aun. It is diuine for matter, though not for forme, for the Apostles did not pen it. And therefore so far bindeth, as it is agreeable to the Scriptures. And therefore, when a thing is saide to be as true as the Creede, it is onely for the matter.

2 Que. Whether all things to be knowne, necessarily to saluation, are contained heerein?

Aun. I thinke they may be said to be implied, though not expressed. And if God reueale, and giue meanes of knowledge of no more, these may suffice: otherwise not. Wee must belieue all that God will haue vs.

3 Que. vvhether is it certaine damnation not to beleeue euery of these?

Aun. vvee must distinguish betweene articles of the foundation, and others. Articles of the foundation belee­ued may suffice, when others are not reuealed.

Againe, we must consider for articles or doctrines, not of the foundation, whether they be cleerely reuealed or not, if they be not, they shall not preiudice.

Againe, whether wee erre of simplicitie or wilfulnesse: vvilfull error damneth, simple doth not in things not of the foundation.

Things of the foundation, I call faith and repentance, most necessary.

4 Que. Are we bound to sunder them into twelue?

Aun. No. Remember that as God reuealeth, man must belieue.

This for the title: the contents follow from the begin­ning to the end.

These contents haue the profession, the assent. Profes­sion, in all to the particle Amen. Assent in the word Amen.

In the profession, is the manner, and matter.

The manner is, I beleeue. The matter, the rest.

Wherof before we can as we should speake of any, some [Page 11]generall rules are to be remembred for all.

1 We must build our faith in euery of these points vpon the written word of GOD, not onely the wordes of this Creede, and therefore, Acts, 24, 14, Luke 24, 44, & must vnderstand all according to the scriptures.

2 Euery one must make it for himselfe, Iob, 19, 25, Gala, 2, 20, Iohn, 20, 28.

3 To euery clause, in heart this (I belieue) must be adioy­ned, though it be not expressed in word.

4 Wee must labour more and more to grow in fuller as­surance of euery parcell. Mar, 9, 24, Luke 17, 5.

5 Our life must be aunswerable to the profession of faith. Iames 2, 18. Therefore saith Irenaeus, to belieue, Lib, 4, 14. is to doe as God will.

6 Though wee cannot dissolue all doubts, Lib. 15, de trinitate capit, 2, wee must not shrinke from the profession. First belieue, after you shall more and more vnderstand. Faith seeketh, (saith S. Augu­stine) vnderstanding sindeth out.

7 The Creede is no prayer.

Hetherto the generall rules, the manner of profession fo­loweth. I belieue. Whereof wee may consider feuerally in it selfe, and ioyntly with the matter following. And first wee must consider the groundes of scriptures, whereof in this point to belieue, and personally I belieue, wee may note these heads.

1 Commaundements to belieue. Iohn 20, 27.

2 Promises made to belieuers. Mar. 9, 23.

3 Rebuking of vnbeliefe. Math, 6, 30, Math, 8, 26, Math, 14, 31.

4 Commendation of parties for their beliefe sake. Math, 8, 10, Math, 15, 28.

Whereupon men are often noted by this in the New te­stament, that they are belieuers.

5 The meanes appointed by God to worke & increase true faith, the worde and Sacraments, and euen the vvhole ministerie.

The same meanes are for personalitie, as I may call it.

First therefore this I belieue, is that I haue beliefe. Beliefe is sometime put for a thing which I doe belieue, sometimes for a gift, whereby I doe belieue.

For a thing which I doe belieue, as 1, Tim, 1, 19, Iude, 3,

So is it not barely to be taken heere.

For a gift whereby I doe beleeue. Mark, 9, 23.

So is it taken heere, and thus doe I say, I belieue, as Philip, 1, 19.

Now for the better vnderstanding of this manner of pro­fession, wee must consider, 1 what parties haue faith: 2 where faith is in such parties as haue it. 3 vvhereabout faith is hestowed, as about her proper matter. 4 vvhat be the parts thereof. 5 vvhat properties it hath. 6 & lastly how it is wrought.

The parties who haue faith, are reasonable: 1 God, who is said to be faithful in keeping his promise. This to belieue, is to belieue a promise.

2 Creatures. 1 Angels: 2 Men. In mankinde infants haue not faith.

So as deuils haue a kind of faith. Neuerthelesse, there is difference of Angels and deuils faith, and mens.

Angels faith is in God the Creator, legall, no other then Adams was. Mens faith must be likewise in the Redee­mer. Angels are not properly said to be redeemed, but ra­ther confirmed by Christ, as some Diuines hold.

Deuils faith is onely of the truth and power of God in generall, out of themselues.

For the second point, faith is said to be in the hart. Rom. 10.9, 10. Acts, 8, 37. Ephe. 3, 17.

Now so is it said to be in the hart, as to be conueied into the whole man, especially into the chiefe powers of the soule.

Whereof the one is the minde, the other is the will. In both which I doe iudge that this faith is. All agree for the minde, some doubt for the will, which may thus be proo­ued. First, because it is said to be in the hart, which impli­eth the whole soule.

Secondly, for that faith knitteth to God. Thirdly, fayth and hope differ not (I take it) in place, hope is an affection.

This is most certaine, that euery one who belieueth, must doe it with his hart: Yea, with all his hart.

The proper matter which faith regardeth, is the vvhole word of God, as God reuealeth it. And therefore, before the word was written, fayth was bounde to belieue diuine visions, dreames, and speciall promises of Gods speciall power, whence did arise faith to worke wonders, vvhen there is no such speciall promise, that faith ceaseth.

Since the word is written, it is tied to that in the right meaning of it, and to that onely.

The parts of faith, are knowledge, and application.

For knowledge, the scripture is plentifull.

Whereuppon, faith is sometimes called wisedome, vnder­standing, &c.

This knowledge is perceiuing of that which I doe be­lieue.

And hath two parts, notice, and assent.

Notice is the perceiuing of the meaning of the thing. Which can neuer heere in this life be full in vs, and is not to be vnderstood, as some precisely speake, of knowing to be by causes.

To this notice is required alwaies: 1 Some direction & warrant of scripture.

2 Meaning of the words, and matter belieued.

3 Discerning truth frō falshood. Ioh, 10, 4, 14, 16, 1, Cor, 2, 14, Phil, 1, 10, Heb, 5, 14.

Whereupon foloweth, a light to try and examine things by.

4 Abilitie to increase therein by the right vse of former knowledge.

5 To be able to teach others that which our selues know.

Assent, is perswasion of the certaintie of the truth of the former euery way, whereof wee haue notice. Iohn, 21, 24. 2, Pet, 1, 16, 17. 2, Tim, 1, 12.

This is called Plerophorie, or full assurance that the con­tradictory [Page]is false, in assurance whereof, a belieuer wil suf­fer any thing rather then to deny.

Whereupon faith alwaies striueth against doubting.

Of these two alone, ariseth that which is called historicall fayth, that is, a belieuing of the history of the Bible.

Application is, whereby the belieuer is perswaded, that the thing belieued, belongeth to him, in euery poynt as it is knowne and assented vnto.

This is the hardest in tentations, and is most assailed, by the deuill, by the Papists.

First therefore let vs prooue this.

The Papistes so mislike application in fayth in generall, as that they denie that application is in iustifying faith. Bel­lar: de iustificat: lib. 1.30. Insomuch as he sayth, eleuen ar­ticles of the Creede, belong onely to credultie, that is, wil­lingnesse to belieue, not to affiance.

Wee prooue it thus: 1 Where particuler mercies are promised, there must be particuler faith.

But to diuers in scriptures are particuler promises, A­braham, Math, 9, 2. Luke, 7, 48, &c, therefore.

They aunswere to the minor, these parties were extra­ordinary, and had indeed speciall reuelation.

We aunswer, that as true as Christes word was to them, so is his Spirit now vnto his children, so as they ought not to distrust it. Neither doth Paule speake, Rom, 8, 38, 39, more of himselfe then of vs

That Gods Spirit witnesseth with ours, it is euident. Rom. 8, 16. Gala, 4, 6. 2, Cor, 1, 21, 22. Ephe, 1, 13, Ioh, 1, 2, 27.

2 In all faith, there is as it were a syllogisme made, where­of the minor is with application.

3 Particuler persons are rebuked for infidelitie.

4 Practises of particular parties, Thomas, Iohn, 20, 28, Dauid, &c.

The Fathers are large heere. Qui de Deo non praesumit ve­niam, non animaduertit, plus peccato suo posse Dei clementiam. August: Whosoeuer doth not presume of pardon from GOD, doth not consider that the mercy of God can do more then his sin. [Page 13]Patot quia non aliter quam Thomas confessus est, cum diceret domine mi, Deus mi, nos quo (que) confiteri vult Deus. Cyrill in 12. Iohn.

It is manifest, because no otherwise then Thomas confessed, when he said, my Lorde, my God, God will haue vs also to con­fesse.

[...]. Chryso: ad Rom.

He said not to God, but to my God, euen as the Prophets al­so doe, making him who is common, peculiar vnto themselues.

Qui omnium Deus, meus specialiter. Hieron: who is God of all, mine in speciall.

Tertullianus notat dogmata Christianae fidei Ethnicos appel­lasse praesumptiones. Tertullian noteth, that the heathen termed the positions of Christian beliefe presumptions: as the Papists charge vs.

So therefore is faith with application, as euery branch to saluation hath it.

Heereof are these degrees: 1 Approbation, whereby one is perswaded of the woorth of the doctrine to be belie­ued.

2 Expedition, whereby one desireth it aboue any thing.

3 Apprehension, whereby one hauing once holde of it, will neuer let it goe.

4 Oblectation, whereby one resteth and stayeth himselfe on the thing belieued.

5 Expectation, looking for the benefit thereof.

This with the former, is the faith of Gods elect, some­times by the learned called iustifiying, or sauing fayth.

The properties of faith may easily be perceiued, euen by that faith is said to be in the hart.

1 It will professe or confesse it selfe when occasion ser­ueth. Rom: 10, 9, 2, Cor, 4, 13.

We must be ready heereunto.

But heere a question or two may be demaunded, 1 Que. How far is a partie bound alwaies to make profession of his faith?

Aun. Profession may be said to be in deed, or words.

In deedes, when wee leade a life according to the doctrine of faith. This kinde of profession must alwaies be, and eue­rie where.

In word, when wee giue out what we hold and belieue. And this may be considered in matters that are of the foun­dation of saluation, or accessary, and not of the foundation.

In such things as are not of the foundation, wee must re­member, 1 order, to doe that after things of the foundati­on: 2 our calling, to deale in such matters, as if we be prea­chers, 3 to take the fit season for hearers.

For such things as are of the foundation: 1 Wee must neuer deny any of them.

2 When we are called vpon by lawfull authorie, we must professe our faith.

Heere some exception may be, if it be before scoffers, Christ held his peace.

3 VVee must speake so as men may perceiue our mea­nings, we must not affect doubtfull speeches.

4 Though we be not demaunded, if our silence should be very hurtfull, or our profession profitable, we must make profession.

A second question, whether it be lawfull to compell to make profession?

Aun. Wee must distinguish the parties towards whom compulsion is vsed. For if they be such as neuer had know­ledge, nor made profession of the truth, they must not be compelled first, but taught.

Why then are Papists punished? Aun. Some are puni­shed for theyr treasons, others for theyr refusing to be taught.

If they haue made profession, and stande not to it, they must be compelled. None must be suffered to professe a false doctrine, vnpunished, or vnnoted.

Two diuers religions, are not to be permitted by one so­ueraigne authoritie.

How far may a Soueraigne proceede in punishing, for [Page 14]not professing the faith?

Hee must make lawes for the keeping of the Catholique faith, any teaching idolatry wilfully, hee ought to punish with death.

Whether may a Prince suffer the Ambassadour of a for­raigne Prince, to vse his conscience?

Aun. I thinke he may, because he hath no authority o­uer him, not being his soueraigne: but none of his owne subiects must be permitted to communicate with him in false worship.

2 The second property is, that faith is explicit, not on­lie to beleeue as the Church beleeueth, but to say what wee beleeue, why we beleeue, what we meane by that which we say we beleeue.

3 The third, that it is liuely and formed. No true faith is dead. Charity is not the forme of faith.

4 The fourth, it can neuer be lost, if it be rooted, and confirmed.

5 The fift, according to the doctrine it belieueth, it must be taken diuersly, and therefore it is sometimes to belieue, sometimes to belieue in.

Faith is wrought effectually by the holy Ghost, instru­mentally by the word.

Hetherto haue we spoken of the manner of this professi­on in generall, and seuerally in it selfe: now followeth that we consider it with application, to euery branch following.

First therefore, as euery one of discretion must belieue, so must they in God, & so the rest following: secondly from the hart: thirdly, according to diuine truth written. Fourth­ly, we must know grounds of scripture for euery one, vn­derstand the meaning thereof, perceiue the difference, from others, be able to teach them to others, apply them to our selues. Fiftly, professe them in due time, expresse them, & lastly, our faith must be liuely.

And thus much for the manner of profession: the doc­trine and matter professed foloweth, beginning at in God, and so on to life euerlasting.

The matter hath two parts, 1 of God. 2 of the Church. Of God, to I belieue the holy Catholique, &c. exclusiuely of the Church in the rest.

This of God is essentially and generally, or personall, & particularly.

Of God essentially, in name, or attributes. Name, in God.

In attributes.

• Almightie.
• Maker of heauen and earth.

That beliefe is to be in God, looke the commaundement. 1, Tim, 6, 17. Promise, Iere, 31, 33, Heb, 8, 10.

Vnbeliefe, or not belieuing noted, Rom, 11, 30. puni­shed, Psalm, 78, 22.

Beleefe in this kind commended. Iohn, 14, 1.

Neither is this onely true in generall, but also in speciall, and particuler: so Exod, 3, 6.

So God promiseth, Gene, 17, 2, no more to Abraham then others, Rom: 4. For Abraham is father of the faithful. Thus did Daniel, 6, 23, Paule, Acts, 27, 25. Dauid, Psalm. 22, 1.

Now this, in God, hath to be considered, the meaning of God, then what is this, in him.

God must be vnderstood, as in the scriptures.

The scriptures set out God, as he is towards his creatures in generall, or toward his Church in speciall.

Towards his creatures. That,

• 1 God is.
• 2 God is one.
• 3 God is a Spirit infinite.
• 4 God is present euery where.
• 5 God knoweth all things.
• 6 God can doe all things.
• 7 Loueth mankind.
• 8 Is most iust.
• 9 Is most certaine, and sure of his word.

Toward his Church, as he maketh couenant.

The forme of the couenant is, I will be theyr GOD, they [Page 15]shall be my people.

This forme in generall is set downe, Ierem, 31.

In particuler, Gene, 17, 2.

In this couenant is a promise and commaundement.

Promise on Gods part, that he will be our God, as Gen, 17, 1, Gene, 1, 11, where are promised all things to happi­nesse, full and for euer.

So as if we tell him of our losse, hee will restore it, of out sicknes, he is phisitian, of death, he is our rayser.

In particuler, God promiseth: 1 To teach vs all things necessarily to be knowne of vs: They shall be taught of God. Looke Esay, 30, 21.

2 To maintaine and nourish vs.

3 To defend vs.

4 To gouerne vs.

5 To deliuer vs.

6 To be happines, and all that hart can thinke to vs.

The commaundement is, that they shall be my people, that is, that wee should belieue all these, and doe duties thereaf­ter.

This is God, then doe wee belieue in him, when wee pro­fesse that we belieue all the former of God to our owne be­hoofe, and doe all duties aunswerable thereunto, as God is in generall, and speciall towards his Church.

Memorandum that this article professeth the first com­maundement.

1 First therefore euery one disavoweth all Atheisme.

2 Belieueth in God as the scriptures reueale.

3 Acknowledge but one God.

4 Who knoweth whatsoeuer they doe. 5 Is present to them. 6 True of his promise made. Whereby they seeke vnto him: rest in his iudgment of them: are perswaded that all thinges shall worke for theyr good heere, and that GOD shall be full, and for euer happinesse vnto them, so as they make him theyr portion aboue all other things.

Thus farre touching GOD by Name, nowe follow the attributes.

Ob. The Father is first named, therfore should it be first opened.

Aun. So might it. Neuerthelesse, seeing that attributes are of the essence, and Father is a person, and essence for ea­sie teaching should goe first, therefore we may without of­fence (not blaming the order of the Creede) speake first of the attributes. These rules must be remembred of them.

1 Though heere they be ioyned with the Father, that is but for orders sake, they belong likewise to the Sonne, and holy Ghost, and so must be remembred.

2 There are more belonging to God, and to be belieued in God then these. Looke Exod, 34, 6.

The attributes heere are two, Almighty, and maker of hea­uen and earth.

Que: Why are these named, and no more?

Aun. These are named, 1 as beeing very well knowne euen to some of the heathen, Giue mee (saith S. Augustine) a Pagan, a worshipper of many Idols, a seruaunt of deuils, who saith not that God is almightie.

Plato could see that the world was made.

2 These put a manifest difference betweene the true and false god. God himselfe by his power, proueth himself to be the true God. So doth Elias cōuince the people, 1, Kin: 18, 24, 34, 38: and for making the world, looke Iere: 10, 11, and Augustine, Let any make a world, and he shall be God.

3 These are of speciall vse for fayth and life.

Que: Is there any thing in the order that these are heere named?

Aun: The creation prooueth the almightines of God. There are heere no more then these named, for shortnesse sake, and memory.

Now for the grounds of this article, 1 Consider the ge­nerall promise, 2, Cor, 6, 18.

More specially applied, Exod, 6, 3.

To Abraham, Gene, 17, 1.

2 Where the almighty is prayed vnto, there must be faith, he is prayed vnto, Gene, 28, 3, Gene, 43, 14.

[Page 16] 3 The practise of Gods children was thus to belieue in the almighty. Paul, 2, Cor, 6, 18, the three men, Dan, 3, 17.

4 Vnbeliefe in this kinde is punished in Zachary, Luk, 1, 20, in the Prince, 2, Kings, 7, 17, in Benhadaes seruaunts, 1, Kings, 20, 28.

That God is almighty, it needeth not to be proued, yet to satisfie such as are ignorant, this may serue.

Namely, the consideration of the sundry mighty works of God, generall, particuler. He is the God of hostes.

In this article wee may consider the meaning, and the duties which we professe.

The meaning may easily appeare in the name Almightie, which is, who hath all might.

Might in God, is whereby hee is of power, and can doe things.

This might and power, is absolute, or actuall.

Absolute power in God, is whereby hee can doe more then he will, as Math, 3, 9, to raise vp of stones children to Abraham. To giue Christ more then legions of angels, which he would not.

Actuall power is that whereby God doth what hee will.

Quest: Whether of the two powers is meant heere?

Aun. Wee must belieue both. Neuerthelesse, actuall is that which more neerly concerneth vs, wherein wee can haue comfort in. Of this it is said, Psalm, 115, 3, And hee spake the word, and they were made.

God is said to be thus Almightie, 1 Dooing whatsoe­uer he will: and heere Gods omnipotencie is not in doing sinne: Sin hee willeth not. Againe, sin is of weakenes, not of strength.

2 Hindering what he willeth.

Obiect: Why doth he not then hinder sin?

Aun: Because he is not bound so to doe: 2 for that hee can bring out of sinne, good.

3 Dooing all things with ease: hee but willeth, and they are.

4 Causing all power where it is, euen making weake [Page]strong. &c.

Thus farre for the meaning, the duties remaine which we doe professe.

1 Neuer to presume of the Almighty power of God for vs, vnlesse wee know his will to that end. For though our faith beleeueth, he can doe more then he will, yet we neuer can reape comfort of his power disioyned from his will. So as Romaine Catholiques not prouing Gods will for transubstantiation, say nothing to purpose. Or loose pro­fessors resting on Gods power, as able to conuert them, and not vsing meanes, doe but beguile themselues.

2 Neuer to doubt, but whatsoeuer God will, shall surely come to passe, promised, threatned, generally, particulerly.

Obiect. May one then neglect meanes? Aunswer. No. They serue for Gods Almightines to worke by, & in deede in the most vsuall we may easily perceaue Gods power.

3 To renounce all trust in creatures.

4 To trust wholy in God. 2. Cor. 1, 9.2, Cor. 12, 9. Eph. 6, 10.

5 To be strong in faith. Rom. 4, 21.

6 To be assured of the performance of our prayers.

7 To haue contentation in God. 2, Cor. 9, 7. Heb. 13, 5. For indeede God so promiseth to be to vs. Gen. 15, 1.

8 In what estate so euer we be, to reioyce in God. Psal. 46 Iob, 22, 25, 26.

Thus much for the former attribute, the latter followeth, Maker of heauen and earth.

In speaking whereof, we may consider it ioyned with the rest, and in it selfe.

As it is ioyned with the rest, first why at all it is set down.

Aun. I take it against the poyson of Marcions heresie, who thought it not meete to beleeue in God the maker of the world: vvhereas the scriptures though teach so to be­leeue.

It is set in this order after the former, as a proofe thereof. For the maker of heauen and earth cannot choose but be Almighty.

In it selfe marke three things, the grounds of scripture, the meaning, the things professed.

The grounds of scriptures are, 1 Gods making of him­selfe thus knowne. Hier. 10, 11. Esa, 45, 7. Esa, 66, 2, Acts. 7, 50.

He is so prayed vnto, Act, 4, 24.

So beleeued in, Psal. 124, 8.

So professed. Ier. 32, 17.

By this name and title praised. Psal. 136, 5, 6.

So as S. Augustine saith, Let any creature that you will come and make a world, and I will say it is God.

Thus is God preached to be beleeued in, Act, 17, 23.24. Act, 14, 15.

This for the grounds of scripture.

The meaning will appeare by the words, where the cause is ioyned with the effect. The cause, Maker, the effect, hea­uen and earth.

Maker in the scriptures is properly called Creator.

Creator is who did create. Create is to make of nothing.

1 This God did.

2 By his commaundement.

3 Not all things together, but in sixe dayes.

4 When time began, so as there are not yet 6000. yeeres, since the world began.

5 So as that he ruleth and gouerneth otherwise then A­thiests thinke.

God ruleth and gouerneth for euer.

Gods ruling or gouerning is his prouidence.

Prouidence is either generall or speciall.

Generall prouidence, is whereby all things ioyntly are ru­led; such there is.

Particuler is whereby euery seuerall is ruled, especially & most choisely, man. As to the lighting of a sparrowe vpon the ground, to the number of our haires.

O thou omnipotent (saith S. Augustine) who rulest all as one, and one as if he were alone.

The effect is, Heauen and earth. Where, by a manner of [Page]speech when that which containeth is put for the contai­ned, all things are meant, all being contained in heauen and earth.

Heauen is all from the face of the earth vpward.

There are three heauens

• ayrie.
• starrie.
• glorious.

The ayrie heauen is from the face of the earth, to the lo­west part of the sphere of the Moone. Wherein are fowles, meteors, as winde, raine, snow, haile, thunder, lightning.

The starry is from the Moone vpward, as farre as motion goeth. Wherein are the starres fixed, or planets, the diuers motions, the influences.

The glorious heauen is aboue all motion, where the glo­rie of the Trinity doth most appeare. There is the humane nature of Christ, the soules of the elect departed this life, the blessed Angels ministring.

These Angels were created.

They are ministring spyrits for the necessities of the Church.

The earth is put for the earth and water together, from the face of it to the centre and middle.

In the water are fishes, pearles, in the earth are mettals, diuers kinds of precious earth, stones, &c, on the earth are beasts and cattell, but especially man. All creatures haue some print or vestigium of God, man hath Gods image.

1 Now all these things are good, Gen. 1, 31.

Obiect: Some things are hurtfull to vs. Aun: They are of very good vse, being applied by God.

Quest. Whence commeth euill? Aun. By the disobe­dience of the reasonable creatures to God.

Obiect. God maketh euill. Aun: Of punishment, not of fault.

2 All these make but one world.

Quest. What say you of the deuils? Aun. God made them at the first good spirits, but they haue left their first beginning. For their substance they are good, not in their [Page 18]qualities.

This is the meaning, the duties professed remaine.

They are of two sorts, either in respect of the creation, or prouidence.

In respect of the creation, 1 That wee belieue that the world was ordained by the word, &c. Heb, 11, 3.

2 That seeing the creatures were made by GOD, wee ought to meditate of them.

3 By the creatures to rise more to the knowledge of God. Psalm, 19, 1, Rom, 1, 25.

4 From the consideration of the creation, to get increase of faith, for perswasion of performance of our prayers. Act. 4, 24.

5 To praise God, Psalm, 136, 5, 6.

6 To consider of 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. [Page]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.

[Page 20] 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 goe first, and the Father being the first in order, the doctrine touching him must be so, and againe the doc­trine of Christ being cleerely manifested after that of the Father, it is not without iust cause set after it.

Thus much as it is ioyned with the former, as it is in it selfe, it is concerning Iesus Christ, &c, more largely sette downe then any other doctrine in the creede.

Whereby is declared vnto vs, that as we should make ac­count of all other so of this in more speciall sort. Hence it is, 1, Cor, 2, 2, Philip. 3 7, 8, 1, Cor, 16, 22.

In it selfe it is from this in Iesus Christ, &c.

And setteth out the second person by names or estates. The names are

• simple.
• relatiue.

Simple

• Iesus: this of person.
• Christ: this of office.

First, let vs see the grounds of scripture for this.

1 He is so called by the Angell, Math, 1, 21,

2 So preached to be beleeued in, Act, 2, 36.

3 Being made the sum of the Gospel, 2, Cor. 11, 4,

4 So as God iustifieth him who is of the faith of Iesus, Rom, 3, 26,

5 To which very end Paul speaketh, Phil, 2, 10, 11,

6 Thus doth Christ himselfe commaund, Ioh. 14, 1,

7 Paul and Silas particulerly speake, Act, 16, 31,

8 He is in that name prayed vnto.

This name Iesus is a broken Hebrew word of Iehosuang, thus written & pronounced in Greeke, for that the Greeke tongue hath no aspiration in the middle of words.

This name hath in it (as Chrisostome saith) a 1000 trea­suries of good things, and is (as Bernard saith) honey in the mouth, musicke in the eare, a ioyfull showte in the heart.

In delight, wherein Genebrard obserueth, that Paul vseth it fiue hundreth times in his Epistles.

Yet for all that, we must take heede we doe not abuse it.

1 To make it a word of wonder, as some doe, Iesu.

2 To think it will driue away deuils.

3 To giue more reuerence to that name, then to other of God.

Obiect: But Paul, Phil, 2, 10,

Aun: The meaning is, that Iesus is the true God, and that all creatures should be subiect to him, as to the Father. Name is for person, bowing the knee, a bodily ceremonie, to expresse inward subiection.

4 Not to make it a name of sect, or order, as those haue done, who call themselues of the societie of Iesus, or Iesuits.

This Iesus in Greeke is SOTER, 4 in verr. vvhich cannot (as Tully saith) be expressed in one Latine word, who gaue or giueth health: and therefore the Latine Diuines, doe call him rather saluator, then seruator.

He is, who recouereth out of miserable estate, setteth in happy, and keepeth therein.

The Angell giueth a reason of this Name, He shall saue his people from theyr sinnes. That is, 1 from the fault of sin.

This is Adams, imputed to vs.

Ours, originall, actuall.

2 Punishment of sinne. 3 Corruption of sin. And indeede euery way is Christ a Sauiour.

1 By rescue, and recouery by strong hand.

2 By raunsome. He gaue himselfe for vs.

3 He forgiueth our sinnes.

4 He destroyeth sin in vs.

5 Hee fully recouereth vs in the life to come, from all re­mainders of sin, and calamities comming therefore.

And all this he doth alone, so as iustly he is our Iesus and Sauiour.

We professe then heereby, 1 To haue need of Iesus by the feeling of our sinnes.

2 That the Iesus set out in scriptures, is our Iesus alone. Acts, 4, 12.

Ob: Some are called Sauiours. Obadi: 21, 1, Tim, 4, 16.

Aun. Those in Obadiah are bodily Sauiours. Timothie was a Minister of the doctrine of saluation.

3 That in all our neede we will runne to Iesus.

4 That wee reioyce at the preaching of the doctrine of saluation by Iesus.

5 That in heauen he will fully saue vs from all crosses and calamities.

Hetherto the name of person, that of office foloweth, Christ.

Consider likewise the grounds of Scripture, the mea­ning, the things to be belieued and professed.

1 It was thus prophecied by Moses, Deut, 18, 15. re­peated [Page]by Esay, 61, 1, expounded by Peter. Act, 3, 22, ap­plied by Christ, Luk, 4, 21,

2 God himselfe dooth in some sort commaund it, Esa, 42, 6,

3 Consider, 2, Cor, 5, 20.

4 Euen particulerly, Luk, 2, 26,

5 The Apostles preach thus, Act, 2, 36, Act, 8, 5. Act, 9, 20, and 24, 25,

6 God threatneth if we refuse, Deut. 18, 15, 19,

7 Peter is highly cōmended for thus beleeuing, Math: 16, 17.

8 It was a common knowne thing among the Iewes, Ioh. 1, 41, and Ioh, 4, 25,

The meaning will appeare, 1 by considering where-with it is to be ioyned, 2 how it is to be reade, 3 what the signi­fication of it is.

It is to be ioyned with Iesus, not to be set alone. It is not enough to beleeue in Christ, we must beleeue in Christ Ie­sus. The Iewes beleeue in a Christ after a sort. Therefore are both ioyned, Act, 2, 36, Luk, 2, 26, 27.

It is to be reade not only and barely Christ, but the Christ, as if it had an article notificatiue.

Such an especiall one looked the Iewes for, Ioh, 1, 41, and Ioh, 4, 25, Math, 16, 16, 17,

The signification appeareth by the right knowledge of the name.

Christ is a Greeke word, and signifieth anointed. It is as much as the Hebrew Messms.

This name by a part for the whole signifieth appointing to an office, whereof oyle or the oyntment was a signe, sig­nifying that as many spices went to make that oyle, so ma­nie graces should be in the party anointed, which should make him nimble to doe, and acceptable in the doing of his duty.

They were wont to anoynt Prophets, 1, King, 19, 16. Priests, Kings.

Thus is Christ heere to be vnderstood: looke Act, 4, 27, [Page 22]and Acts, 10, 38, wherein wee may consider his calling, his gifts, his office.

His calling is, whereby hee is of the whole Trinitie ap­pointed and designed to his office. Esa, 61, 1.

His gifts are, whereby he is enabled fully to do it. These are the fulnesse of the holy Ghost, Psalm, 45, 7, Iohn, 1, 32. Acts, 10, 38.

The office is remaining, which is most properly and ef­fectually in himselfe.

And is

• propheticall.
• sacerdotall.
• princely.

Propheticall is, whereby he teacheth his, the whole will of God to saluation.

This office is saide to be his, for that himselfe, first did it: sendeth others so to doe.

Requireth that all their teaching should be according to his.

He teacheth, foretelling: expounding, Law, Gospell.

Hee expoundeth by

• publishing.
• making effectuall.

Sacerdotall or priestly, is whereby he is a Priest, proper­ly so called, for his Church.

He was the last properly called Priest.

In his priesthood, he maketh

• reconciliation.
• intercession.

In respect of his priestly office, he is our Mediatour. Princely or kingly, whereby as a King he is ouer his.

Gouerning the Church, 1 by giuing gifts: 2 by ruling by his word, and Spirit.

Keeping vnder the enemies, by taking away

• their power.
• themselues.

Now of this Christ are wee called Christians, partaking the same Spirit, dooing in some sort the same things.

There is difference. Christ hath the Spirit and fulnesse.

• 1 Of himselfe: we haue that which we haue from him.
• 2 He hath it without measure: we haue our allowance.
• 3 He meriteth: so cannot we.

The things to be belieued, which we professe, are

• 1 That Iesus is the Christ.
• 2 That in him is all fulnesse of the holy Ghost.
• 3 He onely is the sufficient teacher, and preacheth with power.
• 4 All fauour to be had, and kept with God, is by him.
• 5 Hee will procure all things for his Churches good.
• 6 We must haue the annointment, 1, Iohn, 2, 27.

Whereby we are to teach our selues, and others. To offer vp our selues a liuing, reasonable, acceptable sa­crifice to God.

To keepe vnder all our rebellious affections, and moti­ons. For we are said to be a royall priesthood.

Hetherto haue beene the simple names, in nature first: the relatiue, or to be vnderstood with reference remaine: his onely sonne our Lord.

And heere the order is not amisse in relation to consider him first toward GOD, afterward the creatures. And in­deede first becommeth God, our Father, before we can so much as acknowledge him a Lord.

The former of these, is his onely sonne.

His, that is, of God the Father, as before.

The grounds of scripture are.

• 1 The witnesse of God the Father, Psalm, 2, 7, expoun­ded by Paule, Acts, 13, 33. Heb, 1, 5.
• 2 The witnesse of Iesus, Iohn, 10, 36. For which the Iewes blamed him, Iohn, 10, 33.
• 3 Euen the deuill confesseth thus much, Math, 8, 29.
• 4 It is the very sum of the Gospell. Rom, 1, 3, 9. 2, Cor, 1, 19, Gala, 1, 16.
• 5 The end of the ministery, Ephe, 4, 13.
• 6 Iohn witnesseth this, Iohn, 1, 34.
• 7 Who doth not thus belieue, is damned, Ioh, 3.36.
• [Page 23]8 Who doth beleeue, hath euerlasting life, Ioh, 3, 36.
• 9 Christ himselfe dooth propound it particularly to be belieued. Iohn, 9, 35.
• 10 The Eunuch belieuing this, is baptised, Acts, 8, 37.
• 11 For faith in this, Peter is so highly cōmeuded, Mat, 16, 16.

The meaning of this branch will appeare, if

1 Wee consider, that it is to be ioyned with Iesus Christ, Rom, 1, 3. Math, 16, 16, 2, Cor, 1, 19.

For wee must belieue in Iesus the Christ, the sonne of GOD.

2 If we consider the contents, which are,

1 That he is the Sonne of God.

2 Onely begotten.

A Sonne is by

• nature. So is this.
• fauour.

This branch that he is a sonne, implieth two things.

1 That he is God.

2 That he is a distinct person.

That Christ is God, many things may shew.

1 He is so called, Ioh, 1, 5, 20, Iohn, 20, 28, yea the verie name of Iehoua is ascribed to him. Iere, 23, 6, as appeareth, 1, Cor, 1, 30, 1, Cor, 10, 9.

2 The properties belonging to God, are his

Eternitie. Esay, 9, 6.

Omnipresence, Math, 18, 20, and 28, 20.

Omniscience.

Omnipotence. Philip, 3, 21.

3 Workes.

Creation, Colo: 1, 16, 17, Heb, 1, 2.

Forgiuenesse of sinnes.

Working of miracles.

Sending the Holy Ghost.

Beeing free from sin, &c. Looke Rom, 1, 3.

4 Adoration proper to God.

It may be obiected, that Christ is a creature, because he is [Page]called first begotten of creatures, Colo, 1, 19.

Aun: He is before all creatures, that is the meaning, to whom right ouer them doth belong.

And whereas, Gala, 4, 4, it is saide hee was made of a wo­man, it is meant according to his flesh.

So are many places to be vnderstood.

Neither is it true onely that Christ is God, but it is requi­site that so he should be.

1 Else he could not saue, Esay, 43, 11.

2 Vnlesse he were infinite, he could not beare the infi­nite wrath of God.

3 It increaseth his merits. Otherwise he could haue but deserued for himselfe.

4 The scriptures did so foretell.

5 It was the best way to set out the loue of God.

Thus for that Christ is God: now foloweth that hee is a distinct person from the Father, as may appeare, Math, 3, 16, 17, Math, 28, 19, 1, Iohn, 5, 7.

It followeth, onely begotten. Iohn, 1, 14, and Iohn, 3, 18, 1, Iohn, 4, 9. Somewheres he is called first begotten. Aun. Looke a little before.

He is onely begotten in respect of the Father & diuine nature, he is first begotten is respect of his mother, and hu­mane nature.

This onely begotten, implieth

• begotten.
• alone.

He is begotten of the Father, Psal, 2, 7, Heb, 1, 5.

Obiect. God is not begotten, Christ is God. Therfore not begotten.

Aun: God is taken

• essentially.
• personally.

The person GOD the Father, begetteth the person the Sonne God. So is Christ God of himselfe, Sonne of the Father, as Gregory of Valence, & Bellarmin confesse that Caluin truly thinketh.

Quest. How is this Sonne begotten?

Aun. I cannot tell, and I would wish you not to seeke, adore this misterie.

He hath the whole essence communicated to him.

Que. When was he begotten? An. Before all worlds.

He is alone.

Obiect: God hath other sonnes.

Aun. By fauour, not nature.

This name implieth partaking all the essence, the whole loue and counsell of God. Therefore is he said to be in the Fathers bosome. Ioh. 1, 18.

Hitherto the meaning, the things professed remaine.

1 That Christ in whom I beleeue, is true God, other­wise then the Iewes, who iudge him a man.

2 That Christ is a distinct person from the Father.

3 That God the Father loueth mee wonderfull well, Ioh, 3, 16.

4 That vnlesse I beleeue in him, I shall be damned.

5 If I beleeue, I shall be safe, Ioh, 3, 36.

6 That God giuing his Sonne, will giue all things with him, Rom, 8, 32,

7 That all the good I haue, is by meanes of the Sonne of God.

The latter remaineth, our Lord. For the which are grounds of scripture.

1 Psal. 110, 1, interpreted and applied by Christ, Math: 22, 43, 44, 45.

2 In this name doth Daniel pray, 9, 17.

3 Thus hath God ordained, Act, 2, 36,

4 So doe the Apostles euery where write, 2, Cor, 4, 5,

5 To this end did God, Phil: 2, 9, 10, 11,

6 In so much as Paule highly preferreth this, Phil: 3, 8, and denounceth an horrible curse to the contrary, 1, Cor. 16, 22.

7 In particular did apply this to themselues, Dauid, Psal. 110, 1. Mary, Ioh: 20, 13, Thomas, Ioh: 20, 28, Paul, Phi­lip 3, 8.

The meaning we shall best vnderstand, if we remember, that.

1 This must be ioyned with that which goeth before, and followeth.

In so much as Christ after an especiall manner, is called the Lord.

2 Consider the words in which the relation is, our Lord: Lord and our.

Lord in scripture is taken 3 wayes.

1 Essentially, so is it with Iehouah. As in the translation of the old Testament.

2 Ciuilly for a name of reuerence. As Act, 16, 30, Lords or sirs. And so it aunswereth to Adonai.

3 Possessiuely, an owner, and so it aunswereth to Baal. So doth Sara call Abraham Lord, and seruants their mai­sters.

Euery of these are true in Christ. Yet I thinke the last is chiefely meant, as he being the owner of vs all.

Now Christ is so Lord, as the onely, 1, Cor, 8, 6, Eph, 4, 5.

In so much, that whereas Suetonius obserueth that Au­gustus refused the name of Lord, Orosius noteth, that it was at the time when Christ was borne, that all Lordshippe might be ascribed vnto him.

As euery way, so also for that hee ruleth in the consci­ence.

Obiect: The Father and holy Ghost is Lord.

Aun. True: but the Sonne is called for that all Lord­ship is committed to him to execute, and that he only doth it in the humaine nature.

As Christ is onely Lord, so is he Lord of Lords, 1, Tim, 6, 15, Reuel: 17, 14,

He is said to be our Lord: our who professe this Creed.

True it is that he is Lord of al, but specially of the church, For,

1 Being Lord of all, he is also of his Church, Psal, 2.

2 He created vs all of nothing.

3 Hee hath deliuered vs all from the hands of our ene­mies.

[Page 25] 4 He hath payed the price for vs, 1, Cor: 6, 20,

The thinges which heerein by direction of the scriptures we professe, are,

1 That we haue the holy Ghost, 1, Cor, 12, 3.

2 Christ is Iehouah.

3 I must alwayes speake, and think honourably of him.

4 That he being our onely Lord, Peter is not, Mary is not our Lady.

5 That Christ onely commaundeth the conscience, 2, Cor: 1, 24, Iam: 4, 12,

6 I am not mine owne, nor any thing which I haue.

7 I must doe all things for the credit, profit, honour of my maister, and that cheerefully, and from the heart.

8 In that Christ is our Lord, if I thinke of fauours, they are for me and mine: if of duties, I and mine must per­forme them.

9 We must carrie the same minde one to other as fellow seruants, and of the same cloath.

10 I must not condemne my brother in indifferent things, he is an other mans seruant, Rom: 14, 4.

11 Lords ouer others, must remember that there is a Lord ouer them, and therefore they must not tyrannize o­uer their inferiours, Eph: 6, 9.

12 Neither should wee feare any Lords whatsoeuer, a­boue this Lord.

Thus farre of the titles. It may be demaunded, whether there be nothing but these, besides the estates, to be known of Christ.

Aun. Yes: but these are the most necessary and easie.

Now follow the estates, beginning at conception, and so forward, till I beleeue in the holy Ghost.

And heerein we may consider, 1 the occasion, 2, the di­stinction of the estates.

The occasion whereby they beginne to be, and that is

• conception.
• birth.

For conception is the article, Conceiued by the holy Ghost.

The grounds whereof are, Luk, 1, 35, Math: 1, 20, Math: 1, 18, Rom: 1, 3, 4.

Obiect: It may be obiected, this article is not word for word in the scriptures.

Aun: It is in sence manifestly enough, that is sufficient.

The meaning of this article shall appeare.

1 By expounding, Luk, 1, 35, Where the Angell deliue­reth this doctrine, and that by two speeches.

The first, The holy Ghost shall come vpon thee.

Where is mention of the worker and worke.

Worker, the holy Ghost, that is, the third person in Tri­nitie, whereof more heereafter.

The worke is comming vpon the virgin, whereby are signified first, that this came from heauen, and was wrought by God extraordinarily.

Secondly, that it was in a moment wonderfully, where­vpon S. Augustine saith, O coniunction without filth, where speech is the husband, eare is the wife. Hee meaneth that as soone as the virgin had heard the Angels message, and as­sented to it, that she was conceaued.

The second, The power of the most high shall ouer-shadow.

The power of the most high, is the holy Ghost, as be­fore.

Ouer-shadowing implieth that this is a misterie, and can not cleerely be seene into, so that the virgin her being as it were in a cloud, cannot tell how it is wrought. So as that we must not seeke curiously.

2 By opening the words of the Creede, which shewe what is done, conceiued, and by whom, of, or by the holie Ghost.

For vnderstanding, that hee is said to be conceiued, wee must know, 1 who is conceiued, 2 what it is to be concei­ued, 3 wherefore it was necessary this conception should be.

The party conceiued, is, Iesus Christ his onely Sonne our Lord.

1 So that it appeareth, that hee that was conceiued, is [Page 26]God, that he might ad merit to the sufferings, Act, 20, 28.

Hence is he called Emanuel.

2 That he was the Sonne of God.

3 1 Because it was meetes, as by the word all things were made, so to be renued: 2 the naturall sonne of God might make adopted, 3 the beloued might bring into loue: 4 the image of God might renue to Gods image.

5 In the word life is said, Ioh: 1, 4, to be: 6 God the Fa­ther might set out his wonderfull loue to man, in giuing his sonne.

Obiect: The second person hath the whole diuine es­sence, therefore the whole diuine essence was incarnate.

Aun. Hee was incarnate according to person, not es­sence.

Now followeth what it is to be conceiued.

Conceiued is of conception. Conception is a worke in the mother, whereby the young shee is with beginneth to be.

This, if wee speake properly, is for the first beginning, but heere it signifieth, besides fashioning and forming. So is it, Math: 1, 20. For the holy Ghost did frame him in the wombe, as well as worke his conception.

Conceiued, then he is saide to be, when hee began to be man.

In this conception we may consider the

• parties.
• properties.

The first part is fashioning and fra­ming the humane nature. This hath

• body.
• soule.

The holy Ghost made the body of Christ, of the sancti­fied substance of the virgine, whereby it was free from sinne.

This body, 1 was true.

2 Had infirmities, which came not of sinne.

The soule was made of nothing in the wombe of the vir­gin, and person of the word.

The second part is assumption, vvhereby the Sonne [Page]vouchsafed to take to him the manhood, and not angely.

The third is personall vnion.

Vnion is whereby diuers things are gathered into one.

Personall, when but one person, or being is made.

For better vnderstanding, know that vnion is, 1 of per­sons in nature, as the Trinitie in the diuine Essence: 2 of natures in one person, as in Christ: 3 of persons and na­tures in will and affection, as diuers men.

The middlemost is heere meant. Whereby the vvord taketh the humaine nature into vnity of person.

From this vnion ariseth a kinde of speech, which they call communication of properties, when that which belongeth to one nature, is said of the other, or of the whole person.

The properties of this conception are in this, and no o­ther.

First at the same instant was ioyned to the vvord, a reaso­nable soule, and organicall body.

The soule in other conceptions commeth after the con­ception.

It is most probable that Christes body at the first in the body was organicall, and not Embrye, though it might in time increase.

1 For the Word was being to mans flesh. Mans flesh is not where there is not a reasonable soule, a reasonable is not where there is not a formed body.

2 He was at the instant a person, therefore perfect.

3 It was not meete that the Author of all perfection should be vnperfect.

Secondly, the humaine nature did not subsist, or had no being out of the Word.

Thirdly, the vnion of these two after conception, is vn­separable.

Fourthly, in this vnion there is no confusion or mixture of natures, properties, or actions.

Now followeth, wherefore it was necessary that this con­ception should be.

1 That the fall of man might be repaired by man.

[Page 27] 2 That our Sauiour might die and fulfill the law.

3 That he might be our brother, Heb: 2, 11.

4 That he might be mercifull. Heb: 2, 17, 18.

5 That his pure conception, might excuse our impure.

Quest: It may be demaunded, when hee was concea­ued?

Aun. Immediatly vpon Maries speech, Behold the hand­maide of the Lord.

This was the 25 of March, one yeere sooner then our Church of England: so as for 1601 ended, is 1602.

One might meruaile why this day was not called, the feast of the conception of Christ, but annunciation of Ma­rie.

The day when this conception was, was (as some think) wednesday.

Now followeth by whom, Of the holy Ghost.

Holy Ghost, the third person in Trinity.

The word of, in Greeke E K, signifieth effectiuely or ma­terially.

Heere it signifieth effectiuely.

Well saith Damascene, The holy Ghost begetteth, not sper­matically, but operatiuely: and Iustin Martyr, Not by compa­nie, but power.

Obiect: If Christ were conceiued of the holy Ghost, then is the holy Ghost his father.

Aun. The Father giueth matter, so did not the holy Ghost.

Christ according to his manhood had no Father, accor­ding to his godhead had no mother.

Thus farre the meaning.

1 Wee professe heereby to disavowe all fond opinions touching the incarnation of Christ, of Marcion, Apollina­ris, Nestorius, Eutyches, Anabaptists.

2 We professe that Christ is without sinne.

3 That wee neede not be ashamed of our conception, since Christ vouchsafed to be conceiued.

4 That women should sweeten their paines of concei­uing [Page]and bearing, in meditating of Christes conception.

5 That Christes pure conception, is to excuse my im­pure.

6 That weakenesses naturall without sinne, are no dis­grace, since Christ had them.

7 That wee should come boldly to the throne of grace. Heb: 4, 15, 16. Looke Heb: 2, 14.

8 That as Christ tooke my nature, I ought to labour to partake the diuine nature in the qualities and holines there­of. 2, Pet: 1, 4.

Thus farre the conception, the birth followeth, Borne of the virgin Mary.

First, consider the grounds of this article.

1 Gen. 3, 15.

Obiect. But it may be said, there is mentioned a woman, this place speaketh of a virgin.

Aun. Woman is a name of sexe, opposite to male, not to virgin.

So in the law, woman compriseth maide or virgin. It is (S. Augustine saith) the property of the Hebrew tongue, to vse Woman for female.

Paul to the Gal. 4, 4. so vseth the word woman, Made of a Woman.

2 A second place is, Esa, 7. Avirgin shall conceiue.

Some Iewes take exception, & say, it is meant of a young woman.

The Hebrew is Gnalma, that signifieth one kept secret, and vntouched of man.

It is obserued that it is but thrice in scriptures ioyned with He notificatiue, as Gen. 24. Exod. 2, and Esa, 7, 14. Now as in the former, it signifieth a virgine, why should it not heere?

Well haue the translators said, the virgin, as of one speci­all. Therefore the 72 Interpreters haue translated it a vir­gin.

Againe, God heere shewing a strange signe, would neuer tell of a young woman to haue a child, that were no newes.

Besides, Luk, 1, 27, is manifest, and Math: 1, 23.

Wierus reporteth a strange story out of Sudas, if it be true.

The Fathers would shew it by likelyhoods from other things, as of Aarons rod budding, Adams being formed of earth.

Adrichomius telleth a strange thing, if it be true, of flo­wers at the fountaine of Elisaeus, hee saith, they are called Hiericho roses, which shoote out on the day of the natiuity of Christ, and shut againe, in token of the birth of the vir­gin. One may beleeue this that will.

The meaning will appeare by the words, where we may consider the thing mentioned, and the person.

The thing is, borne, person, virgin Mary.

Borne, sheweth that after conception and perfection in due time, he was brought out into the world.

For the better knowing whereof, confider, where, when, how Christ was borne.

He was borne at Bethlehem, a small village, laid in a man­ger.

When, In the fulnesse of time, Gal: 4, 4, According to the prophesies of Daniel.

From the creation of the world the 3967.

Of Augustus raigne. 45.

After her conception nyne moneths, as Vsuardus and Adrichomius think: or as S. August: nyne moneths and sixe dayes.

Some say he was borne on a Friday, when the first man was borne: And that at midnight. These are vncerteine.

The manner how, as other children the Virgins wornbe opening.

For he tooke vpon him all our weakenesses.

The virgin was purified.

Christ was presented, as first opening the wombe. Luk: 2, 22.

Tertullian saith, who openeth the wombe, as he who openeth it when it was shut.

Origen, The mothers wombe was opened when she was deli­uered.

The person followeth by note, and first, that she is a Vir­gin.

Virgin, is of virginitie.

Virginitie is vntainted chastitie in single life, such had Mary.

She was a virgin before her deliuery, in her deliuery, and after.

Obiect: But one may say vntill is vsed, Math. 1, 25, as if afterward Ioseph knew her.

Aun. Vntill, doth not exclude for afterward, as when Christ saith: I am with you to the end of the world. And Paul, He shall raigne till he hath put downe all enemies. There is no deniall in either place for afterward.

Obiect: Againe, it may be obiected, that Christ hath brothers, as Math: 12, 47.

Aun. Some thinke they were Iosephs children by a for­mer wife, I iudge rather that they were Christes kindred, by the mothers side.

Though Mary was, and continued a virgin, yet she was no vowed virgin.

Shee was so a virgin as affianced, why was that will some body say?

Aun. I thinke, with purpose to haue maried, till God disposed otherwise, then God turned it to speciall vse.

1 That Ioseph being of the line of Dauid, of which Ma­ry was, it might appeare by his genealogie, that Christ came of the line of Dauid.

For trybes did not marry out of their trybes, saue the Le­uiticall onely.

2 That Mary might be kept from danger of the Law.

3 That she might haue an helpe and succour.

4 Some thinke it was (but vnwarrantably) to beguile the deuill, that he should not know that Christ was borne of a virgin.

5 To try the Iewes faith, whether they would beleeue [Page 29]aright, seeing there was thoughts, as though Ioseph had beene his father.

Her proper name is Mary, the same that Miriam.

The things we professe heereby are,

1 That wee disavow any teaching that denieth the vir­ginity of Mary.

2 That I am willing to beare any slaunders of the Iewes in this behalfe.

3 That God looketh on the low degree of his hand­maid.

4 That the promise made touching the seede of Dauid, is performed.

5 That as Christ was borne of the virgin, so he should be fashioned in me.

6 That I contemne all worldly pompe, since my Saui­our was borne so meanely.

Thus farre of the occasion or entrance into the estates, now followeth the distinction.

This is eyther of

• abasement.
• aduauncement.

Marke the order, first is the abasement, 1, Pet. 1, 11, Luk, 24, 26.

So is it with the members.

This estate of abasement, is, whereby Christ is brought very low, euen in the eyes of the world.

And is set downe in this creede

• summarily.
• in branches.

Summarily in this, Suffered vnder Pontius Pylat.

The witnesses of scripture for this whole are, Act: 4, 27. 1, Tim: 6, 13.

In parts are, and first for suffering.

This was fore-told. 1, Pet. 1, 11.

Prophecied, Esa, 53, the whole chapter.

Fulfilled, as may appeare in the story of the Gospell.

Was meete it should be so, Math: 16, 21, Mar. 8, 31. Mar: [Page]9, 12, Luk, 24, 26.

So saith Peter, 3, 18, Act: 17, 3.

Yea, it is very behoouefull, so Heb. 2, 18.

So as indeede all should take knowledge of, Act. 26, 23.

And for Vnder Pontius Pylat, reade Psal: 2.

The people of the Iewes requested it might be so.

We may see it applied and fulfilled.

Yea, prophane stories are not mute in this.

The meaning will appeare, by knowing the branches, the first the thing, suffered, the other, the time, vnder Pontius Py­lat.

For the better vnderstanding of suffered, 4 points are to be opened.

The first, who suffered, that is, the sonne of God, not the Father, not Simon of Cyrene, &c.

Quest. How could the Sonne suffer being God?

Aun. According to his manhood, that onely suffereth.

The second is, what it is to suffer. To suffer in this place, is to haue feeling, and that not of things pleasing to nature, but displeasing. So is Christ saide to suffer, and to be as a man of sorrowes.

The things he suffered, are many, Math. 16, 21. Mar. 8, 31.

And these are such as from his conception till his rising, though such especially meant, as were in Pilats times.

These are as wearinesse, hunger, thirst: but especially shame, greefe, feare, tentations.

Quest. Did Christ doe nothing?

Aun. Yes, he performed the whole law of God, and that to teach vs, that it ought to be performed.

2 To adde his merit.

3 That it might be imputed vnto vs.

4 That we might haue a perfect patterne to follow.

Quest. Why are not his doings mentioned heere.

Aun. For shortnes sake, and for that they are implied.

The third thing is, for whom he suffered. They are not the deuils, not euery particular of mankind, but for the e­lect.

The fourth is wherfore he suffered. That was, to bring vs into the fauour of God.

Thus far the first branch, the latter followeth, Ʋnder Pon­tius Pilat.

They were wont to note their time by their officers, as Consuls &c, so is it heere. Luk. 3.1.

This officer is noted by his two names,

• proper.
• of the place of his birth.

Proper name is Pilate.

Pylat was Lieuetenant vnder Tiberius, ouer Iudaea, and succeeded Valerius Cratus, some eight yeres before Christ died on the crosse.

He is called Pontius, of an Iland called Pontia, lying neere Italy where he was borne.

Quest. Did Christ suffer but in his time?

Aunswer. Yes: but then was the greatest, euen death it selfe.

We professe to disavow in this Creede, all false doctrine, touching Christes sufferings.

2 That for reconciliation to God, wee trust onely to Christes sufferings.

3 That yet we looke for imputation of righteousnes, by Christes obedience to the Law.

4 That seeing Christ suffered for me, when I am called thereto, I must suffer for him. And not thinke my selfe lesse in the fauour of God, for sufferings.

5 To runne to Christ for comfort. Heb. 2, 18.

6 If I suffer with Christ, I shall raigne with him.

7 That sithence there is mention made, euen of the time, I should not neglect the things which seeme smaller, being set downe in scriptures.

Now follow the sufferings in particular.

Quest: Is his crucifying the first? Aun. No: such a short summe as this Creede is, cannot reckon vp all.

Quest: Why are these named? Aun. For that they are most notorious and odious, especially that one, who should be a Sauiour, should suffer so base things as these.

The first is, Crucified.

First, consider the grounds of scripture.

1 This was prefigured, Num, 21, 8, expounded to that end by Christ. Ioh. 3, 14.

2 This was prefigured by the laying of the sacrifices vp­pon the wood.

3 Presignified by Christ, Ioh: 12, 32, 33.

4 And is said to be needfull, Ioh. 3, 14, 15.

5 Fore-told immediatly before it should be, Math: 26, 2.

6 Desired of the people, Math. 27, 22, 23.

7 So ordered by Pylat, Math, 27, 26.

8 He was led by the people to that end, Math. 27, 31.

9 He was crucified, Math: 27, 35. as Peter telleth them. Act. 2, 23.

10 He was sought for after he was crucified. Math. 28, 5.

11 The Apostles so preached, 1, Cor: 1, 23.

12 See Paules estimation heereof, 1, Cor. 2, 2. Gal. 6, 14.

13 The Iewes to this day call Christ, Talvi.

The meaning will appeare by the word and signification.

The word Crucified, that is fastened to the crosse.

The crosse was a kind of punishment which the Iewes learned of the Romanes, for to execute traitours against the Prince.

The Iewish common punishmentes were beheadding, strangling, stoning, burning.

This the Iewes desired that Christ might suffer, to flatter with Pilate and the Romanes, & to beare the world in hand they counted him a troubler of the state.

The forme of this crosse was like a great Romane T, saue in the middest was a litle foote place, wherto the feete stan­ding were nayled.

Fastened, betokeneth that his handes were tied or nayled, and so his feete, there to continue till he died, as such as are hanged aliue in chaines. For that was their order.

The signification implieth that Christ suffered this punishment with the appurtenances. Wherof looke Deut. 21, 23 Gal: 3.13.

A partie thus hanged was accursed.

Quest. What is meant by accursed.

Aun. By accursed is properly meant, that a partie is vn­der the anger and wrath of God.

2 That all thinges proceeding from this wrath of God, may fall vpon such a partie. Looke Deut. 28. Leuit. 26.

3 That these may fall presently, and continue perpetually.

Quest. How was Christ made a curse? An: God the Father imputing it to him: himselfe taking it vpon him.

Quest. If Christ were accursed, why did he not so con­tinue?

Aun. His merites were such as the curse could find no continuance vpon him.

Besides, his godhead ouercame it. As a paile full of water may quench a litle fire, but a great fire wil get the mastery of it. And the thinges which would haue held other men, Sampson ouercame: so the curse that would haue ouer­com vs. Christ ouercame.

This crucifying or being crucified, was so accursed as that,

1 It procured taking away sinnes & reconciliation. Looke Heb. 9.28: looke Eph: 2.16. Col: 1.20.

2 By it Christ triumphed ouer all spirituall enemies. Col: 2.15.

The things we doe professe are,

1 Disavowing of all corrupt doctrine touching the crosse.

1 As that the crosse where-vpon Christ hung, is to be a­dored for the touching of his body.

For first it is fabulous which is reported, touching the fin­ding of the crosse.

Secondly, such adoration is forbidden in the second com­maundement.

Thirdly, Ezechiah brake the brasen serpent, when it was applied to like abuse.

Fourthly, why might not Iudas lips and the tormentors whips, &c, alike be adored.

Fiftly, one might as well reuerence the gallowes, where­on his friend were executed.

Sixtly, such like things doe the Turkes, religiously vsing a peece of the Arke of Noah.

2 That the likenes of the Crosse is to be worshipped. For if not the Crosse, much lesse the likenes.

Obiect. Math. 24, 30. Mention is made of the signe of the Sonne of man, to wit, the Crosse.

An. It is meant of Christ himselfe, as Act. 1, 11. Reu. 1, 7.

3 The signe of the Crosse is venerable. Much more then, the Crosse: but the contrary was shewed before. Se­condly, if the signe should be holy, it should be for like­nes to the true Crosse, but that hath it none. The likenes of the true Crosse is T. the signe is ✚. or ✚. or such like.

Obiect: But some Churches vse the signe of the Crosse.

Aun. As an outward or ciuill thing, for order, not for holines. For neither a baptised party hauing the Crosse, is thought to haue more holines, neither one wanting it, is thought for that to haue the lesse.

2 Learne what is the true crucifix. Christ preached, cru­cified. Gal: 3, 1.

3 That wee by nature are accursed, for whom Christ must be crucified.

4 That by Christes being crucified, wee are freed from the curse.

5 That we are deliuered, from captiuity to hell, sinne, and sathan, Christ hauing triumphed ouer them all.

6 That with Christ wee must be willing to beare our Crosse. Math. 16, 16.

7 That wee must loue Christ crucified. 1, Cor. 2, 2. Gal. 6, 14.

8 Not to be ashamed of the scandall of the Crosse.

9 To be crucified with Christ, Gal. 2, 1, Gal. 6, 14.

10 To aduaunce the Crosse of Christ, 1, Cor. 1, 17.

11 That if we be crucified with Christ, we shall be glo­rified with him.

[Page 32] 12 This article should keepe vs from relying on men to much. 1, Cor. 1, 13.

The second perticular is dead. For the which are scrip­tures, Gen: 3, 15. Thou shalt bruse his heele.

2 Prefigured in all the bloody sacrifices, as is shewed, Heb. 9, 12.1, Cor. 5, 7, Ioh. 19, 36, 1, Pet. 1, 19.

3 Fore-told by Esay, 53, 7. Dan. 9, 26.

4 Christ himselfe darkly fore-telleth it, Ioh. 12, 24, 33, and Ioh: 18, 32, and Mar. 10, 33, 34.

5 Euen Caiphas against his will prophecied. Ioh. 11, 49.

6 The Iewes went about it, Ioh: 7, 19, 25:

7 They sought for false witnes to this purpose. Mar: 14, 55.

8 They put Christ to death, as Peter telleth them, Act: 3, 15.

9 He was dead. Ioh: 19, 33.

10 So the Apostles declare, 1, Cor: 15, 3.

11 And Christ himselfe as past, Reuel. 2, 8.

12 Paul sheweth the end, Rom. 4, 25. And more, Heb. 2, 14.

13 The persons for whom are not left out. 2, Cor: 5, 14. Yet so as Paul restraineth them, Rom: 5, 6, 8. 1. Thess. 5, 10.

The meaning heereof will appeare, if we know,

First, what it is to die.

To die properly in a reasonable creature, is to haue the soule seuered from the body. So was it with Christ.

Obiect: Did not this vntie the personall vnion?

Aun. No: For though the body and soule were seuered from betweene themselues, both were ioyned to the god­head, so as the body was preserued from corruption, the soule was in happines.

Quest. How could the Prince of life die? Aun. Accor­ding to his body, and in his body.

Secondly, if we know & consider the sort of Christs death.

Death may be said to be

• naturall.
• violent.

Naturall the cause wherof breedeth in ones selfe, this we call ones faire death.

Violent is when the cause is without one, as by sword, fire, strangling &c.

Christes death was violent, foretold by Esay 53.7, by Christ, Math. 16.21, and Math: 17.23. and Math: 21.38: so endeuoured the Iewes, Ioh. 7, 25, so did they. 1, Thess. 2, 15.

Quest. But why violent? Aun. Christ had nothing in himselfe to cause him to die. 2 It was meete that so things prefigured in sacrifices might be fulfilled.

Yet so for all that was it violent, as voluntary, Ioh: 10, 18. Therefore is it, that Christ crying aloud, gaue vp the Ghost.

Thirdly, if wee know, whether Christ died as wee were dead, or should die.

Death is

• first.
• second.

Or, death is

• worldly.
• spirituall.
• euerlasting.

Worldly, is the seuering of soule from body.

Spirituall, is the seuering of soule and body from sauing grace.

Euerlasting, is the seuering of soule and body from euer­lasting glory.

Christ (I take it) died onely the first death, and ouercame the two other: Procuring by his death, that worldly death becommeth no crosse to vs.

Deliuering vs, from spirituall death.

Causing that euerlasting death shall neuer approach to vs.

How should the fountaine of grace and glory be depri­ued of either?

The things which the scripture teacheth to professe, are,

1 That if one died, then were all dead. 2, Cor. 5, 14.

That is, 1 that euery one must naturally die. Heb. 9, 27.

Obiect. Henoch, and Elias died not.

An. A priuiledge taketh not away a law. Their transla­ting was a kind of death.

2 Euery of vs were dead spiritually, Eph, 2, 1, Colo, 2, 13, not the virgine Mary excepted.

3 That all had deserued euerlasting death, Ephe, 2, 3.

2 To take heede of sinne, sithence the stipend thereof is death, insomuch as Christ putting our person vppon him, could not escape death, Rom, 6, 23.

3 To be perswaded of the loue of God to vs, Rom, 5, 8.

4 That all, and euery of our sinnes are satisfied for, Rom, 4, 25, Heb, 9, 12, Gala, 2, 21. Insomuch as no punishment shall be inflicted, Rom, 8, 33, 34.

5 That I am freed from obedience to the law in the rigor thereof, Rom, 6, 7. Insomuch as mens traditions shall not bind me, Colo, 2, 20, 21.

6 That euen the curse of death is taken away, hence are places of buriall called sleeping places, and death sleepe.

Ob: All die. An: The sting of death is sinne, 1, Corin, 15, 56, which beeing taken out, it shall not hurt vs: so to the godly is death the entrance to happinesse.

7 That I should die to sinne, Rom, 6, 3, Colo, 3, 3, 5.

8 We must take heed of scandalising our brethren, Rom, 14, 15, 1, Cor, 8, 11. A scandall is occasion of sin.

Nay wee must doe all the good wee can to our brethren. Iohn, 1, 3, 16.

9 The more our outward man perrisheth, the more should our inner man be renued, 2, Cor, 4, 10, 16.

10 To be perswaded, that if we die, wee die to the Lord. Rom, 14, 8. That is, should die in the Lord, that is, pleasing him by faith in Christ, and in good conscience.

As also should know, that euen in death God careth for vs. His owne Sonne died, yet did he not neglect him.

The third particuler is Buried. Scriptures for which are Esay, 53, 9.

2 A type therof was in Ionas, Math, 12, 39, 40. 3 It was presignified by the woman. Mar, 14, 3, Math, 26, 12.

[Page] 4 The story wherof we may see Iohn 19 in the latter end.

5 Yea this was so cleere, as that there was an order of knighthood of the Sepulcher, so as at this day the Turke maketh a great commodity, for letting trauailers to goe in and see the Sepulcher.

The meaning is euident, that Christes body was be­stowed apart from humane societie, as other dead bodies were wont to be serued.

And this was not onely, 1 To witnesse that he was tru­ly dead, but that the victory might be the greater in Chri­stes resurrectiō. 2 That he might be abased to the lowest. 3 And to fulfill the type in Ionas.

The things the scripture teacheth vnder this article which we professe are,

1 A sure confirmation of Christes death, in that hee was buried.

2 That all belieuers are buried with Christ by Baptisme, as Rom, 6, 4. Col, 2, 12. that is, as buriall declareth many things vsually of bodies buried, the like should be in our sinnes.

Christes body indeed saw no corruption, but was power­fully preserued, other bodies though doe feele some cor­ruption beeing buried. For,

1 They are for euer remoued from humane societie in this world, so should our sinnes be abandoned from vs.

2 They are wont to grow more and more lothsome, the like should be of our owne sinnes in our eyes.

3 By little and little they spend and consume away: so should our sinnes.

4 They waxe out of memory, and are quite forgotten: so must our sinnes, as that we haue no liking remembrance of them.

3 To teach vs that wee should not much respect buriall in our selues, or neglect it for our friends in comly sort.

The fourth and last particular for abasement is Descended into hell, whereof before I speake as of the other, I thinke good to admonish to preuent misinterpreting, and misre­porting.

[Page 34] 1 Whereas all learned men are not of one mind touch­ing the meaning of this article, I professe that my selfe doe hold, & wish my hearers to hold in this point, as the church of England holdeth and belieueth, and that I, if I seeme to any in speaking of this article to erre, will submit my selfe to the iudgement of them, who can and ought to iudge, & that very willingly vppon reason out of the scriptures vvill change my mind, and mind not to cast a snare vppon any, but wish them to try that which I speake.

2 I thinke that the not knowing of the true and proper meaning of this article, shall not hinder ones saluation, who belieueth the whole scriptures, and the doctrine thereof, & denieth not the words of this article, but willingly submit­teth himselfe to be instructed in the truth.

They therefore who agree in other matters of faith neces­sarie to saluation, & differing in this breake charitie, are too blame.

As likewise such as charge men to deny their Creede, if they hold not the same meaning of this article with them, though they hold the words.

3 I iudge that our Church of England, hath not synodi­chally by publique authoritie set downe, what should be ta­ken to be the proper meaning of this article.

Priuate men haue their priuate opinions, good they may be, but not to bind the whole church.

The reasons to induce me thus to thinke, are these.

1 Our booke of articles agreed vpon 1562, setteth down onely the words of the article, & of purpose (as it seemeth) leaueth out somewhat, that was in that article in King Ed­wards time.

2 A very learned, and reuerend Bishop of this land, wri­teth that he was forced to promise, that he would openly deliuer, which he thought was the likeliest and safest sence, as well of this article. &c. Which he would neuer haue written, if he had thought our whole Church had agreed in one meaning. Neither indeed, the matter beeing ouer-ruled by the word, [Page]ought he.

There is a saying when a law is made, he who will be wi­ser then the law, is a foole.

The same learned man sayeth, that he hath not so full and faire warrant (for the meaning of this article) as he had for the redemption of man by the blood of Christ. And yet what warrant he hath for this, learned men may examine. Besides he addeth, that he was aduised, and requested by men of greater place then he will name, to put the effect of that which he had de­liuered in writing.

That the learned might iudge of the doctrine. Whereby it appeareth that this learned Bishop, and the other of grea­ter place then he will name, meant that learned men should iudge, whether he hath throughly written of these matters, and trying, they might keepe that which is good.

Obiect: There is a Catechisme set out by publique au­thority expounding this article.

Aun. I know not whether the Catechisme be tolerated to be taught young children, or enioyned to all, as the doc­trine of our Church. Besides I allow of the meaning in that Catechisme, as Doctor Whitaker hath done it into Greeke.

4 Though Ruffinus write, that this article is not in the Creede of the Romaine Church, nor is in the Churches of the East, and though Augustine, Tom. 9, in his exposition vpon the Creede to the Catechized, leaue it out, and it be not in the Nicene Creede, and Erasmus write, that he thin­keth it was put into the Creede about the time of Thomas Aquinas: yet I hold it is not to be left out, for that other auncient Fathers haue mention of it, as I take it, Ignatius, Epiphanius, Athanasius, &c.

5 Many things by some being written about this article, I meane only for edifying of the simple, to speake as plainly as I can of it, and not to goe out into by discourses.

6 I thinke it not good to note any mans person, but be­ing by an ordinarie course of preaching brought to speake heereof, to be faithfull as God hath giuen to shew the mea­ning [Page 35]heereof, and to prepare for what can come against.

The meaning is not all a-like to all men.

Opinions touching the meaning of it, are

• manifestly false.
• probably true.

Manifestly false are two, the first of such who thinke that Christes humaine soule after the separation from the body, went downe to the hell of the damned, to suffer the paines of hell. Against these disputeth Hillarius 16. de Trinitate.

The second is of the Papists, who thinke that he went downe to Limbus patrum, (the vpper Region, or suburbs of hell) to take vp to heauen the soules of the godly, which they imagined to rest there till Christes resurrection.

Both these are so grosse, that they need not to be confuted.

Probably true, are such as haue some probability of truth, some more, some lesse.

The first opinion is, that Christ in his humaine soule after the parting of it from the body, went to hell, properly so called of the damned, and there did tryumph.

Others there are which seeme to me to haue more proba­bility of truth:

Of these some be only true, others true, fit, and proper.

Only true, as that which interpreteth this article, by buried.

As also that which holdeth that Christes sufferings on the Crosse, & in his agonie are signified heere.

True, and fit, and proper, as I take it (yet to be examined by the word of God, and doctrine taught in the Church of England) is that opinion which holdeth the meaning to be that Christ was among the dead in greatest abasement.

Christes being among the dead, cannot by any that vn­derstand Eis adou be denied.

This abasement is signified, Esa, 53, when it is said, he was oppressed, and in Dan. 9, 26. In so much as victory is ascribed to Ades. 1. Cor. 15, 55.

We take not to tell what Christ did, which the Scripture maketh not mention of.

This opinion hath distinction of matter from the former [Page]articles, as being a degree lower, hath order as being in time after, hath proprietie of words, as no learned man can de­nie.

The things the word of God teacheth vs to professe frō hence are,

1 The wretchednes of sinne to make reconciliation, wher­fore Christ was so abased.

2 The loue of God the Father, and Christ to vs, that for our sakes he was humbled so low.

3 Not to despaire how low so euer we be brought, con­sidering our Sauiour Christ in this article.

Hitherto Christes former estate.

Hitherto Christes abasement, his aduauncement follo­weth, which is noted, Luk, 24, 46, that so it ought to be.

This is whereby Christ is lifted aboue all creatures.

Quest. Can the Godhead receaue glory? Aun. No: not of addition, but of manifestation.

His humaine nature was freed from all weakenesses.

His soule from ignorance, and griefe.

His body was immortall, nimble, and glorious, &c.

This aduauncement is in foure degrees. The first is, the third day he arose from the dead.

Scriptures for the which are,

1 Prophesie, Psal. 16, 10.

2 Type in Ionas, Math. 12, 40.

3 Fore-telling by Christ darkly, Iohn, 2, 19, 20, 21, 22, and Math: 17, 9.

4 Christ manifestly speaketh of it, Mark, 8, 31, 32.

5 The euent doth confirme in all the Euangelists.

6 Yea, an Angell witnesseth it, Mark, 16, 6.

7 Christ himselfe sheweth it was requisite. Luk, 24, 46.

8 Peter treateth at large of it, Act, 2.

9 So doth Paul, 1, Cor. 15, 14, 17.

10 In so much as Mathias was chosen a witnes thereof. Acts, 1, 22.

11 To this gaue the Apostles witnes. Acts, 4, 33.

12 The Iewes themselues could not denie it. Math. 28, [Page 36]11, 12, 13.

13 Iustin Martyr chargeth Tryphon with the same.

And this article is the more to be held, for that Pa­gans may beleeue Christ to be dead, onely Christians be­leeue he rose.

Obiect: Thomas doubted.

Aun. That was that we should not doubt, as well ob­serueth Leo.

The meaning followeth.

But first the words of the Creed, and Math. 12.40, must be reconciled.

In Mathew the words are vsed by Synecdoche as Augu­stine obserueth. And three implyeth, not three full, but three beginning.

Sure it is that Christ was not three nights in the graue.

There is therefore a Synecdoche.

In the words of the Creede, is the time, the thing.

Time, the third day. Thing, arose from the dead.

Day, to speake properly, is 24 houres space: heere it is taken for part thereof.

The third day is from the buriall.

He was buried on that we call Friday, before the Sunne setting, and rose on Sonday morning, at, or before the Sunne rising.

The Iewes counted their day from euening to euening, so as the light on the day we call Friday, was part of their former day, so as Christ was one whole day in the graue, & part of two.

The day Christ rose on, was the first day of creation of the world, now called, Reuel. 1, 10. the Lords day, not to be changed from religious vses.

Rose, that is, his body rose, the Godhead could not, the soule did not.

From the dead, that is, out of the graue.

So as that the body arose, that is, was quickned by the Godhead, and that to fulfill the prophesies touching this, as also to verifie the euerlastingnes of his kingdome, and to [Page]shew himselfe a victorious tryumpher.

In this article the Scripture teacheth,

1 That Christ is God, Rom, 1, 4.

2 That we are iustified from our sinnes, Rom, 4, 25, Cor, 1, 15, 17, Rom, 8, 34, Cor, 1, 15, 55.

3 That we must rise from sin to newnesse of life, Rom, 6, 4, Phil, 3, 10.

4 That we should set our affections on things aloft, Colo: 3, 1.

5 Our head beeing risen, that we should rise. Christ is the first fruits.

The second degree is, He ascended into heauen.

1 For this are scriptures, Psalm, 68, 18.

2 A forerunning example in Elias, 2, Kings, 2, 11.

3 Signified by Christ aloofe of, Iohn, 6, 62, more plainly, Iohn, 14, 19, and Iohn, 16, 16.

4 In so much as Iohn, 16, 7, Christ witnesseth it to be ve­ry expedient, for that hee goeth before to prepare a place. Iohn, 14, 2.

5 This as the time drew neerer, Christ himselfe spake more plainly of, as Iohn, 20, 17.

6 The fulfilling thereof wee may reade, Mark, 16, 19, Luk, 24, 51.

7 So as the manner is not left out, Acts 1, 9.

8 The same doth Peter preach, Act, 2.33, 34. And Paul writing stand vpon it, Eph. 4, 9, 10. Noting it as a chiefe part of the misterie of godlines. 1, Tim. 3, 16.

9 Some take vpon thē to note the very particuler place, as hauing some marke at this time, so euident is it.

The meaning may appeare out of the words, which im­plie a mouing to a place.

The mouing in the word ascended: the place heauen.

For better knowing of ascended, marke the signification of the word, what ascended, by what meanes, and to what end.

Ascended, signifieth lifted, or mounted vp on high. So as whereas Christ bodily before on the earth, he doth no more [Page 37]so now.

Therefore is it said he was carried vp, Luke 24, 51, as Acts 1, 9, and therefore is, Tim, 1, 3, 16, glory added.

The Godhead did not, nor could ascend beeing euery where.

The manhood onely ascended, wherby is implied an ab­sence thereof.

Ob: Christ saith, I am with you to the end of the world.

An. To all creatures by his diuine essence, power, and prouidence, to his children by mysticall headship, & gifts of the holy Ghost, not bodily.

The Godhead caried vp the manhood.

He ascended, 1 To shew Angels and powers subiect to him, 1, Pet, 3, 22.

2 To giue gifts to his Church, Ephe, 4, 16, Iohn, 16, 7.

3 To declare he had led captiuity captiue.

4 To find eternall redemption, Heb, 9, 12.

5 To prepare a place for vs, Iohn, 14, 2. Therefore is hee called our forerunner. Heb, 6, 20.

Heauen is taken as before in the article Maker of heauen and earth. Heere it signifieth the third or happy heauen, o­therwise by Paule, called Paradise.

The scripture by this article teacheth vs,

1 To ouerturne vbiquitie, transubstantiation, consub­stantiation.

2 To be perswaded that God will neuer leaue his Church vnfurnished of necessary gifts.

3 That all enemies are ouercommen.

Ob: They rage yet. An: For exercise, not to ouercome the godly.

4 To be perswaded, that beeing once redeemed, we shal alwaies so continue.

5 If we want comfort, to stay our selues vpon Christ, as­cending to send the Comforter.

6 That we must be perswaded we shall one day in bodies be in heauen. Iohn 14, 2.

Gods childrens soules after death were in heauen, Chri­stes [Page]body (except Elias &c) was the first.

Ob: It seemed that before Christ ascended, heauen was not opened to the children of God, Heb, 9, 8.

An: The doctrine before was not so cleerely opened as afterward, not otherwise.

The third degree is, and sitteth at the right hand of God the father Almighty. For which are scriptures.

1 Prophecying it, Psalm, 110, which Christ sheweth to be meant of the Christ, Math, 22, 44. And Christ verifieth of, and applieth to himselfe, Math, 26, 64. The which like­wise Peter doth, Acts, 2, 34, for his sermon is of Christ. And Heb, 1, 13.

2 Telling the actuall fulfilling of it. Mark, 16, 19.

Insomuch as Stephen saw him there, Acts, 7, 56, and to the Heb, 1, 3, it is set downe as a thing noted peculiarly in Christ, and belonging to him, euen aboue Angels.

Insomuch likewise, as by this, the excellent greatnesse of the power of God is declared, Ephe, 1, 20, Acts, 2, 33.

Great comfort commeth to Gods Church, and children, heereby, Rom, 8, 34.

As likewise great vse for instruction, 1. To teach vs the abolishing of the Iewish seruice, Heb, 8, 1.

2 Continuance in the fauour of God, for Gods people. Heb: 10, 12.

3 An helpe to mortifie sin. Heb: 12, 2.

4 As also to helpe forward quickening to all duties of godlinesse.

5 Besides the excellencie of Christ aboue all creatures Pet: 1, 3, 22.

The meaning will best appeare by the wordes

• seuerally.
• ioyntly.

The words seuerally note

• thing sitting.
• place, at the right hand, &c.

Sitting, to speake properly (carying a dignitie with it a­boue standing) signifieth a knowne position of the body. Yet heere I take, it is not properly and strictly so to be vn­derstood. [Page 38]For Rom, 8, 34, he is said to be at the right hand, so 1, Pet, 3, 22.

And Stephen saw him standing, Acts, 7, 55, 56.

So as I take it, sitting is put for beeing present, & there abiding.

Now this is not alone: for first it is with continuaunce, Acts, 3, 22, Heb, 10, 12, so as well is it in the article sitting, not that he is tyed, or violently held there, but that he plea­seth there in manhood to continue.

Ob: Hee appeared to Saule by the way, or in the way, Acts, 9, 5.

An: It doth not hinder, but that hee was in heauen still, for Stephen saw him there. Acts, 7, 55.

Secondly with dooing somewhat. For he is not in heauen idle: but 1 maketh intercession, Rom, 8, 34, Heb, 10, 12.

Intercession, is making intreatie in his Churches behalfe▪ not by prostrating his body: but

1 For that he appeareth in heauen with mans nature, & his owne deserts, for the Church. Heb, 9, 24.

2 The blood of his sprinkling abiding for euer efficaci­ous. Heb, 12, 24.

3 For that Christ willeth that his satisfaction should be imputed to all whom the Father hath giuen vnto him.

4 And Christ causeth that his apply Christes merits to themselues.

Now Christ so maketh intercession, as alone.

Ob: The Spirit is said to make requests, Rom, 8, 26.

An: Intercession noted in Christ, is by satisfaction in hu­mane nature. So doth not the Spirit: that onely stirreth vs vp to pray vnto God. And that is Paules meaning, Rom, 8, 26.

Que. Maketh Christ intercession in one or both na­tures?

An. In his whole person.

Ob: Then Christ beeing God, should make intercessi­on to God, that is to himselfe.

Aun: Christ maketh intercession to the person of God [Page]the Father, not the essence: in the Father, the other persons are pleased.

2 He gathereth and gouerneth the Church, ruling by his Spirit his children, keeping downe by his power the ene­mies.

The place is at the right hand of God the Father almightie. What GOD the Father almighty meaneth and teacheth, looke before. Right hand is vsed in comparison.

Right and left hand are taken from bodily things: so as a spirit hath not properly right hand or left.

Right hand, arme, eyes, are said to be in GOD, but not properly. Ʋnderstand not right hand in God properly (saith S. Basil) least thou thinke there be in him a left also. Skaion.

Such parts are said to be in God, when thereby is noted to be in God the dooing of the things, whereto those parts in men serue, as arme for strength, eye for knowledge.

Right hand among men is vsed diuersly.

Cyrus set those whom he loued best at his left hand next his heart.

Among the Numidians the middle place was honou­rable.

In Scripture and with vs, the right and being at it noteth honour, as of Salomon toward Bathsheba. 1. King, 2, 19.

The sonnes of Zebede so desired, so is it Psal, 45, 9.

So as this in Christ doth signifie partaking manifested glory, looke. Act, 7, 55.

For as a Prince vnder the chaire of estate, placing one at his right hand, noteth the great glory wherein he would haue the partie appeare, so is it heere.

Indeede the Godhead was alwayes glorious, but it hid it selfe for a while: heere then is the bewraying of it.

This must then be remembred to be after his ascension, and not to the destroying of the humane nature.

Now God the Father almightie is named (I take it) to note the kind of glory, as not worldly, but heauenly, as is of him who is Father, and almightie, and not to be looked for out­wardly, as of or in bodily things of this lower world.

The words ioyntly may easily be vnderstood, as meaning that he who before was so base, as to descend into hell, is now in the greatest glory in heauen.

Que. According to which nature sitteth Christ at Gods right hand.

Aun. According to both, & therefore is it said of Christ the person. For although the Godhead were alwayes in infinite glory, yet did it for a time after the incarnation (as it were) hide it selfe, but not for euer, but after the rising a­gaine from dead, did make it selfe knowne to be in glory, euen in the humane nature.

According to the diuine nature he sitteth at Gods right hand, as manifesting the humaine: and lightening the hu­maine nature, as it were, with beames of the Godhead.

According to the humaine, in as much as the humaine nature by habituall gifts, as wisedome, power, maiestie is a­boue all creatures, so as Christ euen in the humaine nature, is Lord of all creatures, and is therein to be adored.

Quest. Doth not this sitting at the right hand imply some inferiority?

Aun. Christ in respect of his office of mediatour, and of the humaine nature, is inferiour to the Father, according to the diuine Essence he is equall.

Some from this article, as much as in them lieth, would ouerthrow the humaine nature of Christ, at least hold that which ouerthroweth it.

For thus they reason. The right hand of God is euery where, Christ is at the right hand of God, therefore Christ is euery where.

This reason though it might safely be graunted, when as that which is of one nature is giuen to the whole person, af­ter which manner being on earth, he was said to be in hea­uen, Iohn, 3, 13, according to his Godhead, for that whole Christ is euery where, though not the whole of Christ, totus Christus, though not totum Christi: yet because their mea­ning is to proue it of the humaine nature, therefore they frame it thus.

The right hand of God is euery where.

The humaine nature of Christ, is at the right hand of God: Therefore, &c.

The humaine nature of Christ is euery where, in so much as Iacobus Audred feareth not to say it is in a dunghill. &c.

Aun. I wil shew the slightnes of this reason, by examples to the common people.

This wheele is fiue or fixe yards about, this naile is in this wheele, therefore this naile is fiue or sixe yards about.

The Thames is below Greenwitch, and aboue King­stone.

London standeth vpon the Thames.

Therefore London standeth below Greenwitch, and a­boue Kingston.

The ayre is ouer all the earth.

I am in the ayre, therefore ouer all the earth.

Suffolk is from Newmarket to Ipswitch.

Bury is in Suffolk, therefore Bury is from Newmarket to Ipswitch.

The right hand of God is from eternity. Therefore the body of Christ Sadeel.

Secondly, I take exception against the forme of the rea­son, for it should be thus.

The right hand of God is euery where.

The body of Christ is at the right hand of God.

Therefore the body of Christ is at that which is euery where.

Thirdly, I say, heere is no cause for cause. For Christes being at the right hand of God, causeth not the body to be euery where. That would infinitenes of Essence doe, and should doe.

Fourthly, I examine the propositions, and first the first, the right hand of God is euery where. If right hand be ta­ken for Gods power, and Essence, is it true, if it signifie ful­lie manifested glory (as I take it, it doth in this article) it is not true, for it is most fully manifested in the heauens. Euen from the first conception was the humaine nature ioyned [Page 40]to the Godhead, but not in the sence of this article, said to be at the right hand of God the Father, the person not bare­lie the humaine nature.

The Scripture by this article teacheth vs,

1 In no sort to destroy the body of Christ, in holding that hee beeing at Gods right hand, hath his body euery where. For it is in heauen, Act, 3, 21.

2 That Christ is aboue Angels, and all creatures. 1, Pet. 3, 22.

3 To be assured that there can be no condemnation to vs, who are in Christ. Rom. 8, 34.

4 That we shall be sure to perseuer in grace, we haue an aduocate with the Father for vs, 1, Iohn, 2, 1.

5 That we must shake off all sinne. Heb. 12, 2. It is ab­surd that Christ should make intercession to haue vs kept from sinne, and the punishment thereof, and our selues to delight therein.

6 We must seeke the things which are aloft, where Christ sitteth at the right hand, &c. Col. 3, 1.

7 That we be perswaded we sit there with Christ, in title now, and shall afterward in full possession. Eph. 2, 6.

8 Not to doubt of Christes gathering, and gouerning his Church.

The fourth, last, and highest degree, is, from thence hee shall, &c.

Scriptures for the which are, not onely shewing it likely to be in punishing Adam, the world by the flood, Sodom and Gomorrha, but expresse and liuely places besides, as Dan. 7, 8, 9, 10.

So as Christ speaketh more plainly. Iohn, 5.22, 27. Which one day shall be executed, Math. 19, 28. as is more cleerely deliuered. Act, 17, 31.

So as the manner is set down, Apoc, 20, 11, 12. Math, 25.

Is commaunded to be preached, Acts, 10, 42. Whereof Paule maketh vse. Rom, 14, 10, and 2, Cor, 5, 10.

In somuch as not onely Acts 24, 26, but euen 2, Tim, 4, 1.

And it appeareth, Heb, 6, 2, to haue been a poynt of Ca­techisme. [Page]Howsoeuer many scoffed at it. 2, Pet, 3, 4, 5.

Origen thinketh that the Priest had bels in the lower part of his robe, to put in mind of the end of the world.

It is knowne what S. Ierom said of himselfe, whether I eate or drinke, or whatsoeuer I doe, mee thinketh I heare the trum­pet sounding, and a voyce saying, Arise yee dead, and come to iudgement.

The meaning will appeare out of the words, which offer three seuerall considerations, the place, the thing, the per­sons.

The place from whence. This implieth the most high and glorious heauen.

Quest. But why frō heauen? An. Christ is now there, and in heauen it is not meete that wicked men and spirits should be, though it were to receiue their iudgement.

Que: Of whom is this meant? An. Of Christ, who ac­cording to his manhood can descend.

Quest. Whether shall he come? Aun. some thinke into the valley of Iehoshaphat, according to Ioel, 3, 2.

But there is but allusion, & Ioel speaketh not there of the latter and generall, but of a neerer, and particuler iudge­ment.

Others thinke to the earth, there to iudge. Some good men haue thought thus.

I loue not to striue with any about matters little needfull, yet not speaking to bind any mans conscience, I thinke, not to the earth.

1 For that I remember no cleere place of scripture so say­ing.

2 As also it may be doubted, whether the earth be large enough to receiue at once all men who haue been vpon it.

3 And lastly, for that the scripture seemeth to say, that it shall be in the ayre, 1, Thes. 4, 17.

And in a glorious throne, Math, 5, 31. See also Reuel: 20, 11.

Which is most likely so to be, for that then satan, who hath hetherto vsurped the princedome of the ayre, shal then [Page 41]thence be cast downe.

The thing is comming to iudge. Where is the meane, & the end.

The meane, comming.

There are chiefly noted in scriptures two commings of Christ, 1 In the flesh. 2 In glory. This is meant.

This latter is expedient not only for manifesting the glo­rie of Christes Godhead, but cleering the iustice of God.

Sure, it shall be, whatsoeuer mockers doe thinke or say.

The time is not set downe.

It shall be most suddaine.

It shall be in wonderfull glory, able to amase any crea­ture. In which it is called the euill and terrible day. Amos, 6, 3.

For if the time of grace be so, Mala, 4, much more this.

And the rather, for that Gods presence shall then ap­peare, who though hee come in fauour, yet striketh great terror, as to Elias.

It was cōmonly thought, if one saw God, that he should die, Gene, 16, 13, Gene, 32, 30, and Iudg, 13, 23.

But when hee shall come in iustice, what terrors must there needes be?

Thinke but of trowanting schollers, or slothfull seruants, looking for a seuere Maister, or of guiltie prisoners for an vpright Iudge, and then tell mee how great mens feare may be of God.

For that none but haue some reliques of sinnes, God bee­ing infinitely iust.

Now this must needs be increased, by the thinking how God hath cast the Angels into hell, and others, but also, in that the euent of this iudgement shall be for euer.

One shall be personally called out, his owne thoughts his accusers: his conscience witnesse against him, feare his exe­cutioner.

Now, when one shall see the brightnesse of Gods maie­stie on the one part, and the vglinesse of lothsome deuils on the other side, how may not this trouble, as Cyrill well ob­serueth.

Not to appeare heere is impossible, to appeare may seeme to be intollerable.

For whatsoeuer may trouble, will appeare. If it were but feare to the mind it were much. It will be sights to the eyes, hearing to the eares, noysome sents of brimstone to the smell; finally, it shal afflict the whole man.

Besides, the trouble that will arise vnto vs at others trou­bles increaseth, when we shall heare the horrible scrichings of others, see their miserable shifts in perplexitie, this can­not but astonish.

When all this shall be on a suddaine, how much more will it amaze?

Neuer were wee in any terrible tempest of thunder and lightning?

Looke to the Israelites, Exod, 19, 16, Habac, 3, 2.

Thinke of the false terror at Oxford, at London, what will true doe?

Especially when Christ himselfe, in whom all our com­fort is, is. Reue, 19, 12. And the manner as is Luke 21.

The end is to iudge. This is sometimes put for gouerning in generall, heere it signifieth two workes of iudgment, 1 Laying open all things: 2 Giuing sentence vpon all things.

The laying open, is whereby all things may be perceiued, not onely of God, but euen of our selues, as likewise (I take it) to others by our owne confession.

This laying open of all things, is by the booke of consci­ence, Apoc, 20, 11, 12.

And heere euery secret thing whatsoeuer shall be disco­uered. Ecclesias. 12, 14.

The sentence giuing, is whereby to euery one shall be a­warded whereto he may and must stand.

The proceeding shal be according to the deeds: to teach what faith to trust vnto, namely, that which worketh by loue. This sentence, shall neuer bee reuersed. Looke Math, 25, 46.

The persons to be iudged, quick, and dead, that is, all, and euery one. Though now their bodies are consumed,

1 The Scripture by this article teacheth vs to be setled a­gainst all Atheists, and scoffers, in full perswasion of this ar­ticle. 2, Pet. 3.

2 That since the Iudge shall come from heauen, we may before send thither our harts to meete him, & in the meane while thence to looke for him. Phil. 3, 20.

3 Sithence Christ Iesus shall be Iudge, beleeuers should haue great comfort, so as they might wish for that day, and vnbeleeuers cannot choose but be affrighted, in that he cō ­meth to iudge, in whom they will not beleeue.

4 And seeing one, that is, he shall iudge vs all, we must not iudge or condemne one another, 1 Except we haue a calling thereto, 2 Not rashly, 3 Not to determine pe­remptorily of their small estate.

5 The suddainnes should make vs presently to be ready, and not put off from day to day.

6 Of the gloriousnes and terriblenes must we make vse. 1 To our selues, not quite to be out of hope, but rather of good courage in Christ.

As also to labour to be found in peace. 2, Pet. 3, 14. So may we be, if wee be in Christ, and haue truly turned to God. 2, Pet. 3, 14.

If we keepe a good conscience, Act, 24, 16. Psal. 125.

If we be often thinking of this day, and preparing against it.

2 Towards others must we make vse, as Paul, Act, 24, 26, but especially, 2, Cor. 5, 11.

7 For that all things shall be layed open, wee must take heede of secret sinnes, Ecclesi: 12, 14. Eph: 5, 12, 13, and euen of small.

As also to make much of a good conscience.

8 And seeing the sentence shall be according to works, labour for working faith.

9 The sentence not being to be reuersed, should make vs carefull, that in death we might be cleared. For as death [Page]findeth, so shall iudgement.

Thus farre of the second person, now followeth of the third.

Quest. Is not that which is before, being beleeued, suffi­cient to saluation, especially seeing that the Scripture oft­where sayth, that beleeuing in Christ we shall be saued.

Aun. The former is not enough, this misterie of the Tri­nitie reuealed must be beleeued. And where it is said belee­uing in Christ suffiseth, that is not meant to bar other doc­trines, but to shew that beleeuing in Christ is most necessa­rie, which indeede is neuer without beleeuing in Father, & holy Ghost, for that none can say that Iesus is Christ, but by the holy Ghost.

Obiect: Some are said, Act, 19. not to haue heard whe­ther there be an holy Ghost.

Aun. That is vnderstood of the gifts of the holy Ghost.

Zonaras writeth in his 3, Tome, that this article was not put into this Creede, till the time of Macedonius the here­tique.

This heritique denied about the yeere of Christ 364, the Godhead of the holy Ghost, against whom the first Con­stantinopolitane counsell was gathered, and condemned him.

It may be doubted whether Zonaras write true, for that it is in the Nicaene Creede, and in that of Athanasius. Sure it is that the Scripture teacheth it, and till more question was made of it, it was not so cleare as others.

Where-vpon Gregory Nazianzen in an Epistle, writeth to Basil thus, Teach vs how farre we should in disputing about the Diuinitie of the holy Ghost, and what words we should vse, and how warily we are to behaue our selues.

Erasmus was blamed by some for his boldnes this way, in saying that the Scripture did not call the holy Ghost God.

But if it were as Zonaras writeth, surely these words of the Creede were not ioyned together by the Apostles, though the doctrine be Apostolical.

Que. Doth not the placing of this article put some ine­quality [Page 43]betweene the persons?

Aun. No: it is onely for orders sake, besides, seeing the personall being of the holy Ghost, is of the Father, and Sonne, and the full manifestation thereof after Father and Sonne, therefore is it named after.

The grounds of Scripture for it are, Gen. 1, 2. Where the holy Ghost is said to doe like an Hen, to cherish and warme the creatures, and as it were to put life into them as to Chic­kens, which no creature can doe.

2 The forme of Baptisme doth manifestly proue this, Math. 28, 25, we are not baptized into that, but wherein we beleeue.

3 That prayer, 2, Cor. 13, 13. doth manifestly proue the same.

4 Ad Reuel: 1, 4. and Act, 5, 3, 4.

5 The contempt of the holy Ghost, is noted for a gree­uous sinne. Heb, 10, 29.

6 The sinne against the holy Ghost vnpardonable.

7 Iustin Martyr thinketh the doctrine of the holy Ghost so cleare, as that he thinketh that Plato knew it.

The meaning wil appeare from the words knowne, wher­in is repeated the profession, and that wherein the professi­on is to beleeue.

The profession, and the meaning of it, looke at the first. It is heere repeated, for the long setting downe of the doc­trine touching Christ, as to imply that it is to be repeated to euery article particulerly.

That in which the profession sayeth I doe beleeue, is the ho­lie Ghost.

Ghost is an old English word, and is the same with spirit: so ghostly Father, counsaile for spirituall.

A spirit is a substance not hauing body. And is

• creating.
• created.

Creating is heere meant, this is God, and infinite.

Vsed of God, it sometimes signifieth

• essentially.
• personally.

Essentially, Iohn, 4, 24. God is a spirit.

Personally in this place, and else where.

Que. Why is the third person in speciall called spirit?

Aun. Not onely for that it hath the common nature of God, but for that the being of it, is as inspired or breathed, this in another word is called proceeding.

Proceeding is whereby the holy Ghost partaketh the whole diuine Essence of God the Father, & God the Son.

Holy, is free from sinne. And is eyther

• made holy,
• making holy.

This holy Ghost is not onely holy, but maketh holy.

Que. Doth not the Father and Sonne make holy?

Aun. Yes: Iohn, 17, 17, 19, but by the holy Ghost.

The contents of this article aunswereth to this question. What beleeuest thou of the holy Ghost? I beleeue in the holy Ghost.

The things which the Scripture teacheth to beleeue, tou­ching the holy Ghost, are either of himselfe, or of his works.

Of himselfe it teacheth to beleeue three points.

1 That the holy Ghost is God. This may appeare for that he is called Iehoua, compare Esa 6, 9, with Act, 28, 25. And Ier. 31, 31, with the couenant in Baptisme.

He is called God, 1, Cor. 3, 16. 1, Cor. 6, 19, 20. 1, Cor. 12, 6, 11.

He is euery where. Psal: 139, 7.

He knoweth all things, Iohn, 14, 26.

He is almighty. Math. 12, 28.

He createth and gouerneth all things, Gene. 1, 2. Psalme, 104, 3.

He is adored.

2 That the holy Ghost is a distinct person from the Fa­ther. This may appeare, Math. 3, 16, Math. 28, 23. 2, Cor 13, 13.

3. That the holy Ghost is of the same substance, and dig­nity with God the Father.

Thus farre the things which the Scripture teacheth to be­leeue, [Page 44]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 [Page]this we shal heere neede to repeate nothing.

Quest. It may be enquired, whether the word in, be not also to be repeated.

Aun. No: the best coppies haue it not, in so much as the Catechisme of the counsell of Trent refuseth it. 2 The Church is a creature & may not be trusted in. 3 Whomso­euer we trust in, we may pray vnto, so must we not to the Church.

Obict: The people are said to haue beleeued in Moses. Aun. Vnproperly.

They beleeued that word which Moses deliuered them from God, the word was Gods word.

Onely that which we are said to beleeue, must be consi­dered, that is the Church with the marks thereof.

Now according to the course to be held, let vs consider some Scriptures, where-vpon this doctrine touching the Church resteth.

And indeede for the prouing of this article, most of the Scriptures serue as likewise the chiefest works of God.

God had his Church (in counsaile) from before the crea­tion of the world. Eph: 1, 4.

This is the seede of the woman. Gen. 3, 15.

Christ without this Church is as it were maymed, it being his body, he the head, Ephe. 1, 22. Ephe. 5, 23.

Otherwise cannot the couenant of God be, which is made to the Church.

And to omit further proofe, experience doth manifestly shew that there is such a thing.

Besides, that the Church is holy, it is as cleare as the former, Ephe: 5, 2, 27.

The Saints haue washed their garments in the blood of the Lambe, God doth so commaund.

Without holines none shall see God, Heb. 12, 14.

It is also Catholique, Apoca: 5, 9, 10. Heb. 12, 22. Eph. 3, 15.

The meaning heereof wil arise from the right knowledge of the words, and those 1 seuerally, 2 ioyntly.

Church euery way is not taken alike. In common speech the common people take it for a building for holy vses, so is it the same with temple. It is not so to be vnderstoode heere.

Sometimes it is taken more generally, and ciuilly, for a­ny assembly, as Acts, 19, 39, 40, so must it not be taken heere.

Lastly, it is taken specially, and in the scriptures for the whole company of men and Angels, predestinate, chosen, called, iustified, sanctified, and in their time to be glorified, Angels from the first, men after death.

It hath the name in Greeke and Latine of calling out, and seuering from others, being indeede Gods chosen, and se­lect company.

The name in English (I take it) is of the Greeke Kyriake, as belonging to the Lord, for so it doth.

For better vnderstanding heereof, consider the distincti­ons of the Church, and some properties.

The distinctions are in words, not of the scripture, but of learned writers.

1 As into

• generall. The whole company.
• particular. A part.

The generall is meant in the Creede.

2 Againe the whole hath parts. So is the Church

• militant.
• triumphant.

Militant is that which is warring in this life against the flesh, the deuil, and the world.

Triumphant is in glory in heauen. Both together heere are meant.

3 The Church is 1 visible, that may be seene to be a Church. 2 Inuisible, that is not apparent to outward sence to be a Church.

The whole Church together in this life, is inuisible.

Particular Church is sometimes

• visible.
• inuisible.

The visible particuler Church hath hypocrites admixed.

The Creede speaketh of the whole Church together, and so inuisible in this life.

Properties of the Church, besides these named in the Creede.

1 It is but one.

2 It hath but one head Christ.

3 Out of it is no saluation.

4 It shal neuer decay, Math. 16, 18.

5 It is neuer seuered from Christ.

The markes in the Creede, are

• holy.
• Catholique.

Holy, is free from sinne, raigning, and condemning.

One may be holy

• vnperfectly.
• perfectly.

Vnperfectly, by sanctification in this life.

Perfectly by

• imputation in this life.
• sanctification in the life to come.

It is meant euery way heere.

Catholique is a Greeke word, and is vsed in Wryters two wayes,

• vnproperly.
• properly.

Vnproperly, and so it signifieth as much as orthodoxall. In which sence sometimes the Fathers vse it. So might Rome in former time haue been Catholique, so is England, Scotland, &c. Catholique now.

Where marke a cosonage of the Papists, who would make the world beleeue, that Catholique and Romaine Church is all one, and for that Rome was sometimes in this sence Catholique, it should be euery way now.

As well might they iudge the Catholique King, to be King of all the world,

Properly it signifieth as much as vniuersall, not tied to one people in one Country, of one time, of one condition, &c. So is it to be taken heere.

The Nicene Creede addeth Apostolique, that is holding the Apostles doctrine. This the Romanists wrongfully ap­propriat to themselues.

Iointly the words together carie this sence, that euery one who professeth this Creede,

1 Beleeueth that there is such a company, as is specified before.

2 That himselfe is of the same company, Heb. 3, 1.1, Cor. 12, 13, Heb. 12, 22, 23.

The things which we are to beleeue cōcerning the church, are whatsoeuer the word of God teacheth, which though we cannot reckon vp all in this short manner of teaching, in short time, and in right order, yet in the most necessary we will endeauour.

1 To iudge and thinke very highly of the Church, euen next God, not onely for the place it hath in the Creede, and order after the holy Ghost, but for the titles it hath, house of God, pillar and firmenes of truth, body of Christ, spouse or wife of Christ. Christ himselfe. 1, Cor. 12, 12.

Yet heere we must take heed that we think not too high­lie of the Church. As to iudge,

First, that it is aboue the scriptures, as the Papists in words teach, at least some of them, and all, that the authority of the scriptures to vs ward, hangeth vpon the Church, and can no otherwise be knowne.

The Church is founded vpon the scriptures, and Christ, not Christ vpon the Church.

The authority of the scriptures is from thēselues, or God in them, as the authority of a Princes deede is from the Prince himselfe, not from any other witnes. So doeth light cause it selfe to be seene, as the euidence of scriptures shew themselues to be scriptures.

Que. Doth the Church nothing to the scriptures?

Aun. Yes: 1 It keepeth the Roles and Records of the scripture.

2 It discerneth canonicall from Apocriphall, it maketh none canonicall.

[Page] 3 It publisheth the scriptures like a Crier.

4 It expoundeth, and openeth the scriptures.

Secondly, to hold that the Church cannot erre.

For better vnderstanding whereof, wee must know that some part of the Church is in heauen, and that indeede can not erre: the other is on earth, of this doe we speake heere, this can and doth erre, being a visible company, wherein are mixt bad with good.

Yea, it may erre iudicially, as the false Prophets to Achab, the Scribes and Pharisies against Christ.

So as that it is no good saying, this saith the Church, ther­fore it is to be beleeued.

Thirdly, to hold that the safest way from all error, is, to hold to the Church.

True it is indeede, it is safe being in the Church visible, whereof this is said: but the safest is to hold to Christ, and the scriptures.

2 Neuer to doubt, but that there is, and shall be a Church for euer. So as that it is not possible it should all, alwayes be feene, for some part are vnborne, some are in heauen, and very few sometimes haue beene on earth, and could not be knowne to be of the Church.

3 Thoroughly to take knowledge of the nature of the Church, which wee beleeue, and is not onely a company professing Christian faith, hauing the same Sacraments, and lawfull pastors, vnder one head the Pope: but as we heard before, predestinate to glory, in time called, iustified, sancti­fied, and glorified.

4 That Christ is the onely head of this Church.

5 To know the proper markes of a true visible Church. These are the word, sacraments, prayer, good life.

When I say the word, I meane the pure text, in the pure sence of it, and the sacraments in lawfull administration.

Que. Whether then is the Church of Rome a true visi­ble Church?

Aun. No: For though it keepe a coppie of the Bible text, yet it is with great corruption, neither in the true and [Page 47]proper exposition. For their body of doctrine, which they would fetch from the scriptures, ouer-turneth the founda­tion, in their idolatry of the masse, worshipping saints, crea­tures, their iustification by works, &c.

Obiect. They haue baptisme, Aun. They should haue it with the word, so haue they it not. 2 They haue Bap­tisme, as a theefe might steale away the great seale, & with­out authority set it to writing, no otherwise.

6 That we should ioyne in communion with a true vi­sible Church (a true visible Church I call, that hath the marks as before, holding the foundation of saluation, as be­fore) and must not seuer our selues there from. Indeede we must not consent to sinne, or discent in loue.

7 That wee must labour to be true members of this Church, which heere we beleeue.

So shall we doe, by giuing all diligence to make our cal­ling and choosing sure. Calling implieth setting in sauing knowledge, faith, and obedience.

8 That the Church is not appropriated to any people, place, time: So as the Romanists doe fondly, who would haue vs beleeue the Catholique Romaine Church. As if one shold say the French Paris or English London church, whereas besides the Romaine, is no particular Church.

9 That all who professe themselues of the Church, must be holy, and grow in holines.

THE 119 Psalme is most heauenly, and deserueth in speciall sort to be wel knowne, remembred, & found by experience in euery of our harts.

It hath so many parts or staues (the most learned call them Octonaries, for that they haue eight lines or verses in them) as there be letters in the Hebrew Alphabet, euery verse of euery staffe beginning with the same.

Whereby is declared vnto vs, 1 The diligence of the penner, that with very carefull meditation it was framed. 2 The worth of the Psalme in that the spirit fretteth, and enameleth it with these Characters. 3 And desire that the Reader should remember it, being thus in order of ele­ments set downe. The same course is in other places of Scripture, Psal. 25, Psal. 34, Psal. 37. Psal. 111, Psal. 112. The Prouerb. 31, Lamentations of Ieremie, for the same ends.

This Psalme containeth truth, and doctrines of diuers sorts: the which to range in their orders, and fitly to sunder, is somewhat hard, and not very necessary.

It is altogether (as a man may terme it) a christall (not flat­tering glasse) of all true godlines, or a touchstone of all sin­cere harted worshippers of God, & liuely anatomie of lay­ing open of a good soule. Whereto the more one can find himselfe like, the more mercy hath he found of God, and oweth him the more praise.

The first staffe or octonarie, setteth out vnto vs a good [...] godly man or woman: and that 1 at large, as may be said. 2 In more speciall sort.

The more at large, or in generall setting forth of a good and godly person, is in the three first verses: and that after two [Page 48]sorts. 1 From the duties of this party, 2 From the commen­dation of his estate.

The duties are sixe, two and two linked together in euery verse.

The commendation: that such parties are blessed.

But before wee can as we should with profit consider of this, or other such places of scriptures, where morrall du­ties are commended or commaunded, somewhat before hand must be knowne.

First, that though no word be spoken of Christ, it must alwayes be vnderstood, that he is the full, and onely cause of euery of our saluations.

2 That these and such like duties are then commended in any party, when the party is first in Christ, that is, for Christes sake hath pardon of his sinnes, and imputation of accounting of true righteousnes, otherwise not.

3 They must come from faith working them for con­science to Godward, for the deed done only neuer pleaseth God.

4 In this and such like places, are not the causes why one is happy (so is hee onely for Christ) but the signes which shew that he is happy.

5 They must not be vnderstoode in the rigour & strict­nes of the morrall law, but for the continuall desire, pur­pose, and endeauour to doe them, and sorrowing when we cannot doe them, & if we faile, to aske pardon, & set a fresh vpon them, alwayes labouring to proue better & better.

6 That all defects and blemishes, for Christes sake, are, and shall be pardoned.

Nowe come wee to the duties which in nature be first, Ʋerse, 1 though the Prophet begin with blessednes, which as it is most excellent, would rauish any mans hart after it, and en­courage that, whatsoeuer might seeme to hinder, these du­ties should be practised: but of this afterward.

The first duty, is vpright in the way.

Way is taken diuersly: here vnproperly, as it is very often in the scriptures. For,

[Page] 1 A warrantable kind or estate of life,

• common calling of Christian.
• particular calling.

2 For warrantable cariage in, or vsage of that kinde of life.

Where-vpon we may perceaue: that,

1 The scripture would haue none inuent courses of life, they must take them as their way left of God.

2 As in the way one may meete with many inconueni­ences, against which he prepareth, so shall he in his life, so as none should euer hope alwayes to be secure.

3 If in way he goe not forward, he is neuer the better, so if we doe not encrease in goodnes, we loyter in our life.

4 Our Countrey and home is in heauen: let vs not set downe our staues heere.

1 This way is such, as that it is one, pointed out by the scriptures, walked in by direction of them, bringing to one home. So saith Ier. 32, 39.

Wherefore he blameth them who goe about to change their wayes, Ier. 2.36. looke Psal. 125, 5.

Euery one shall not be saued, walking in his particular way, what so euer it be, as the Turkes thinke, and Atheists would haue it.

He must enquire of the old way, Ier: 6, 16. and know that that is the way, and walke in it. Esa, 30, 21.

2 This way is such as euery one must walke in it.

Well therefore haue the translatours set downe the word their; which is not in the Hebrew, to open the meaning of the holy Ghost.

1 No man must be inordinate, or out of a calling.

2 Not so busie to censure others, as first to looke to him selfe.

Vpright, the Hebrew word is Temime.

The word Tam, whereof it commeth, doth signifie

• properly.
• vnproperly.

It signifieth properly, when it is put for a thing perfect in the kinde of it, so as it wanteth nothing: so is the law of God said to be, Psal, 19, 18, & so Thummim in Aarons brest [Page 49]representing Christes full holines.

It signifieth vnproperly, when it is put for a thing where somewhat is wanting, though it come very neere, or ende­uoureth to come neere to full perfection: as often is seene in many places of the scriptures. So was Noah, Iob, Tam, or perfect, though they wanted somewhat.

So is it taken in this place. For the most vpright in the world (Christ onely excepted) haue not had all.

So as that the supposed perfection of Pelagian or Ro­maine Catholique, cannot warrant it selfe.

Now this which signifieth somewhat vnproperly, is like­wise taken two wayes: 1 for sincerity. 2 Vnblameable­nes.

For sincerity, as 1, Kings, 9, 4.

And is quite contrary to hypocrisie.

Hypocrisie is most naturall, displeasing God, hard to discry in a mans owne selfe, and will creepe into euery good duty toward God or man. And yet for all that, men must not be hypocrites, but sincere. Which the better to know, consider what is sincerity, how necessary, how to be tried, how to be kept.

Sincerity or vprightnes in this place first meant, is confor­mity of the whole man, with sound and full information to euerlasting life.

This information is in the truth of God, well vnderstood and beleeued.

The whole man is soule and body, thoughts, will, & prac­tises at all times.

Conformity is fashioning all things according to sound truth.

A sincere man is like a christall glasse, with a light in the middest, which appeareth through euery part thereof: so as that truth within, breaketh out in euery parcell.

Sincere men therefore, 1 are in euery thing alike.

2 Shine from the heart within. 3 Cannot possibly lie hid.

It is so necessary, as nothing without it can please God.

What the fruites of it be, looke Prouerb. 2, 7, 21, Prouer. 10, 9, Prouerb. 11, 3, 6, 20, Prouer. 28, 6, 10, 18, Pro. 2, 9, 10.2, Cor. 1, 12.

A man may try whether it be in himselfe.

1 If hee account of things according to their nature, of great, greatly. Hypocrites will straine Gnats, and swallow Cammels, will be curious in ceremonies, and omit greater things: sincerity will in their place regard both. Therefore serueth the true light in the hart.

2 If he be most seuere towards himselfe. Hypocrites are most hard to others: looke Iohn, 8, 3. Math. 7, 3. the since­rest are most fauourable, as being priuie to the in bred cor­ruption. So was Iob toward his children, tollerating their banquetting, though himselfe were not with them. Ioseph toward Mary with child, &c.

3 If he be more carefull to please God then all the world beside: Hypocrites doe all things to be seene of men, make more of the reputation of the world, then the witnesse of their owne conscience.

4 If he be willing to beare aduertisements, admonitions, reprehensions. A sincere party meaneth wel from his hart, and therefore can be content to be called vpon: the hypo­crite is vnsound at the hart, and cannot abide to be gaged, he is touched on the gall, so did the Iewes to Stephen. Act, 7, 54.

5 It is impossible to be smothered, it will breake open, & cannot lie hid: hypocrites are couchant, & can haue a faire gloue on a foule hand.

This is kept and preserued, 1 by the sincere milke of the word, 1, Pet. 1, 2. and continuall desire to be enformed in the sound truth.

2 The more one endeauoureth to search and sound him selfe, the better shal he preserue his sincerity. Standing wa­ters corrupt.

3 Often setting of a mans selfe in the presence of God, and before his iudgement seate.

Thus much of the first acception, the other followeth, [Page 50]which is vnblameablenes: not that the seruant of God shal not sometimes be charged with somewhat amisse, or shall not in a slip be ouer-taken: but,

Vnblameablenes is such vprightnes, whereby a mans life cannot be noted with any raigning sinne after his effectuall calling: so was Samuel, Iob, Paule, and some others, as Eli­zabeth and Zacharie. Luk, 1.

Now both these, sincerity, and vnblameablenes, must be in one party, and in all the life. But some may say, that is im­possible: for aunswer heereto, looke the fift and sixt gene­rall remembrance, in the beginning of this Psalme.

Now by this before, we learne, that,

1 Vprightnes of sincerity, and vnblameablenes, as it is most necessary, so should it be with the first, or else all will be vnsound, neither would the Prophet haue set it first.

2 And that we must iudge of our selues, and others, by vprightnes in the way, that is vocation of a Christian, or any other more especiall: the world doth otherwise, they com­mend for things that are not of a mans calling.

Thus much of the first duty, the commendation follo­weth.

Blessed, that is, such parties are happy, or happinesses, that is, many blessings belong to such, or it is, and shall be happily to such, for so many wayes may the word be taken.

The Prophets meaning is, that such parties are in an e­state most to be liked, and longed for: as the world count happy those in whose steedes they could wish themselues.

I thinke it not the fittest heere to dispute of blessednes, what it should be, or what good things it containeth in it, that is not the Prophets meaning. Whosoeuer would know this, for the cause of blessednes, let them looke Psal. 32, 2, Rom. 4, 7, and for the fruites the beginning of the 26 of Le­uit. and 28 of Deutrono.

This blessednes which is heere named, hath two degrees in

• this life.
• the life to come.

Blessednes in this life, may be called blessednes of grace.

Blessednes in the life to come, of glory: of these haue one, [Page]and be sure of both.

Heere though, is principally meant blessednes of grace, whereto a man may reach in this life, as also Mat. 5, 2, 3, &c. Math. 13, 16, Pro. 28, 14,

That vpright men are happy, it is most certaine, no vp­rightnes, but by the spirit of sanctification, no sanctification without iustification, no iustification without forgiuenes of sinnes, wherein is blessednes. Psal. 32.2. Rom. 4.7. God is vpright mens shield, Prouerb, 2, 7. The Lord delighteth in them. Prouer. 11, 20. What can be more. And if hypocrites be so cursed, as indeede they are, sincere cannot choose but be most happy. Was it not this, that made God fauour Noah, Iob, &c. Wherefore,

1 They greatly erre, who thinke the godly of all men most miserable.

2 All happy men are in a sure estate, that cannot be lost. Happines of grace is surer then of nature. That was in our owne keeping, and was lost. This is in Gods fauour, which is vnchangeable, and cannot miscarie.

So as that all vpright men may haue sound consolation, that they neuer shall faile.

3 Vpright men may haue many afflictions, as indeede they haue, as Abraham, Isaack, Iacob, Dauid, Abel, &c. yet are they blessed.

So as that no outward or inward afflictions, of what kind so euer, can hinder an vpright mans happines. Nay they shal further it. Math. 5, 10.

Wherfore iudge no man by his afflictions to be out of the fauour of God, else might Lazarus haue beene thought a­misse of.

4 If vpright persons are happy, then hypocrites and no­torious sinners are wretched, and yet enioy they much out­ward prosperity.

Outward good things therefore, doe not alwayes shew that a man is happy.

5 And seeing that vpright men are happy, who would not labour to be vpright, though it cost him (as it wil great) [Page 51]neuer so much endeuour?

Hitherto hath beene the first duty & commendation of it, now followeth the second, which is, Walking in the law of Ie­houa, set out by the parties in whō it is, who are said to walk.

In this duty are two things to be considered, 1 The prac­tise of walking. 2 The forme or rule, in the law of Iehoua.

To walke, is a borrowed word, as that before of the way: and signifieth the ordering of life, and hath in it two things. 1 That as in a way there are many steps to be set, so are there sundry particulars in life.

2 That as in the way, euery step must be ordered, so must euery particular of life be.

Of the particulars which are in life, there is 1 the begin­ning or head of the way, the hart. 2 Passages on frō the hart.

The hart is to be vnderstood the soule, that is minde and will, from whence as from the hart of the body naturall life commeth, so the beginning of godly life must proceede.

The soule therefore must as the first step, be set in the law of God, out of which if it stand, all other things run ryot.

This is the more to be thought of, for that the hart by na­ture is turned from God. 2 It is very hard to recall it, & fixe it. 3 And being once set, will easily draw the whole man.

Passages from this fountaine & head, are 1 Kinds of life. 2 Duties of life.

Kinds of life, are particular callings. Euery one must be warrantable by the word of God.

Duties of life are the practises and works of ones calling, generall, or speciall. Of which sort are,

1 Thoughts. A motion without consent.

2 Affections, motions with some kinde of feeling, as ioy, hope, feare, loue, hatred, &c.

3 Actions, wherein besides some inward conceite, some­what is performed, and these are of sundry sorts.

1 Naturall: such as are for the necessity of life, as eating, drinking, sleeping, &c.

2 Domesticall, such as are belonging to the family, as of husband, wife, father, children, maister, seruant.

[Page] 3 Politicall, any way belonging to publique gouerning, as Prince, Magistrate, Subiect, &c.

4 Religious, which any way belong to the worship of God.

5 Ludicrous, which are of recreation, and disport.

In euery of these, euery step (as it were) is carefully to be ordered: neyther is it sufficient to haue a generall good meaning to please God, vnlesse we endeuour in euery par­ticular so to doe.

Salomon commaundeth vs to looke to our feete, Eccle. 4, 17, & Paul chargeth we should walke circumspectly, looke Psal. 119, 105, Psal. 139, 2, 3.

Hereby it appeareth, 1 that they doe not their duty, who onely carry a generall purpose to doe well, vnlesse they en­deuour the same in particuler.

2 That none can be too carefull of his walking, and lea­ding his life, so as it is a false charge to count any too pre­cise.

3 And that if euery particular should be looked vnto, a man had neede of great knowledge and wisedome out of the scriptures.

Thus much of the practise of walking, now followeth the forme or rule, whereto this walking is to be framed, in the law of Iehouah, which so is to be vnderstoode, as that it must be alone: so Psalme 1, 2. and Psal, 119, 97, for indeede there is none who can prescribe a sufficient rule but onely God, whose wisedome and iustice is aboue all creatures.

Heere therfore is thrust out, 1 nature which (the Stoicks say) if we follow as a guide, we shall neuer doe amisse. Na­ture is corrupt.

The best life in this kinde, is but ciuill, which indeede nowe a dayes in the world doth carry the greatest shew, where onely appearance preuaileth.

It is a most dangerous course, not for that it is not neces­sary, but for that most commonly it abandoneth all power of true godlines.

2 And seeketh only the report for honesty among men.

It differeth from true Christian life, because that ciuill life hangeth vpon the reputation of men, which if it obtaine, it is content, Christian life is ordered by faith, that is know­ledge of the word, and application of Christ.

2 Ciuill life respecteth men most, Christian life endeuou­reth to please God.

3 Ciuill life is not very carefull of religious duties, Chri­stian life is in publique, and priuate, the other not much.

4 Ciuil life maketh no great conscience of smaller sinnes, as in swearing lesse oathes, idlenes, gaming. Christian life doth.

5 Ciuill life neuer taketh any care to resist the sinnes of the time, Christian doth.

2 Heere is remoued euery mans owne particular course, which he setteth to himselfe, and pleaseth himselfe in. Iere. 44, 17.

3 Other folkes example is not a sufficient rule.

The sufficient rule is, the law of Iehoua, for the kinde, it is a law, for the Author, it is of Iehoua.

The law is heere, the word of God, and is taken particu­larly for the 10 Commaundements, or fiue bookes of Mo­ses. Generally, for the whole Bible.

It is taken generally in this place, as else where, 1, Psal. 2. Psal, 19, 7, heere-vpon sinne is counted transgression of the law, that is, breach of the word of God written.

Now this name of law is to be vnderstood, as of the whole body of the scriptures, so of euery particular branch thereof, in so much as euen particular examples many times haue the force of generall doctrine. Marke then that,

1 The Papists erre who teach that some parts of the word of God are but counfailes, which a man may follow if hee will, and that all are not lawes, whereto one is bound.

2 That as subiects are bound to take knowledge of the lawes of the Land, so are they of the word of God.

3 And seeing that men will looke to the lawes of the Land, why should they not much more to this?

4 So reade, heare, and thinke of the word of God, as of [Page]the law of thy life.

5 That as euery law broken hath some penalty or other, so hath the law of God.

Now followeth the Author, Iehoua, Father, Sonne, and holy Ghost, know one well, know all well, know not all, know none.

Where-vpon it followeth, that the Iewes or Turks lawes which they boast of, neither of thē acknowledging Christ, and the holy Ghost, is not to be counted the law of God. For the word of God wrongly vnderstood, is not the word of God.

Nor surely the Papists doctrine, misvnderstanding many fundamentall grounds touching Christ: so as that none that is not orthodoxicall, cannot properly be said to haue this.

This law is said to be Iehoua, &c. because,

1 He maketh it. 2 He can best iudge of the breaking or keeping of it. 3 He onely can dispence against it.

Wee gather then, 1 that no exception can be taken a­gainst this law, for wisedome, iustice, equity.

2 That being Gods, it must be spiritually vnderstood.

3 That wee remember God taketh knowledge of euery step that is awry.

4 That we must approue all our obedience to him, and doe all for his sake.

5 And that it being said that they walke in his law, the meaning is, that alwayes and in euery place they so doe.

Now with this second duty should be repeated the word blessed, as indeede with euery other of the foure which fol­low, but it may suffice to haue opened it once for all. Thus much of the two duties in the first verse.

The second verse fol­loweth, Verse, 2 wherein are

• two duties.
• the commendation as before.

The two duties are, 1 Keeping his, that is, Iehouahs testi­monies. 2 Seeking him, that is, Iehouah with their whole hart.

In the former of these two, which is the third generall du­tie, are 1 obiect, or thing where about the endeauour is. [Page 53] His testimonies. 2 Act, the endeuour or practise about this thing. Keeping.

Testimonie, for matter and meaning, is the same with law, in the verse going before, to wit, the written word of God: so is it likewise taken, Psal. 197, and else where.

Now yet for the vse of this name testimonies heere, for better vnderstanding of it, it seemeth that testimonie or wit­nes, is a word which cannot well be vnderstoode, without reference or respect to some other. Where-vpon as the things are diuers, which may be respected, so may the par­ticular sence of this 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 [Page]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.

[Page 54] 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. [Page]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 Christ, we can come into the presence of God, & pray vnto him.

2 Patient and reioycing minde, euen in the crosse, vpon perswasion of the loue of God. Rom. 5, 3.

3 Vpon perswasion of Gods fauour, to shew fauour to others.

3 Him must we seeke to obay. Psal, 24, 4, 5, 6. Without which all seeking is loosing.

4 As to our store-house of all good things when we want any, hauing alwayes recourse vnto him. Deu. 4, 29. Psa. 27, 8.

5 And lastly, so must we seeke him as to enioy him, and cleaue continually vnto him.

All and euery of these respects in Iehoua, must we haue, else shall not we seeke as we should.

So as that all idle questions are heere to be remoued, and worldly searching. God knowne pacified, obeyed must be: which we are to finde out.

Thus much for the thing to be sought, now followeth the endeuour. Seeking with the whole hart. Wherein is, 1 the action. 2 The adiunct.

The action is, seeking.

Seeking when it is true, is alwayes with desire.

Desire alwayes sheweth some absence, either of the thing, or some circumstance, or quantity, or quality.

Of euery or all of these, the liuelier the feeling is, the grea­ter is the desire.

Desire is alwayes encreased by opinion of

• necessity.
• excellencie.

Both which in God, cannot but be most infinite: so as the desire should be great. It alwayes hath,

1 Often and earnest practise of praying.

2 Diligence in the vse of ordinarie meanes: where much christian and godly wisedome is necessary, to be able to know what meanes should serue, and to what purposes.

3 Paynes and constancie: such as is in seeking gold and precious stones.

4 Loue of the thing gotten or found. 5 Care to keepe it. 6 Loathnes to leese it.

Thus much of the action, the adiunct or property follo­weth. With the whole hart.

Hart is heere put, not for the fleshy part in the body, but by a metonimicall synecdochę for the soule, & so after for the whole man, body, and soule, and is onely named, for that: 1 this first should be set about seeking: 2 and truly set, will neuer giue ouer till it finde: 3 and will easily draw the whole man after.

The Prophet therefore meaneth, iudgement of the soule, affections of the will, and afterward endeuours of life.

Now these doe shewe that 1 first the iudgement and af­fections should be set on God: else nothing will follow.

2 That this is truly as from the hart: 3 is earnest: 4 and with some feeling.

This hart must be whole, which is taken two wayes

• straightly.
• largely.

Straightly, for sincerity against hypocrisie. I thinke not so much meant heere, as before in vprightnes.

Largely, in regard of more duties then one, euen of the whole lawe of God. And that after two sorts, 1 Legally. 2 Euangelically.

The legall acception of whole hart, is when it is taken ac­cording to the sence, and intent of the whole morrall law of God, and then it signifieth the perfection of all duties in [Page 56]manner and forme, both for the number and measure of them. Which neuer any man performed but Adam before the fall, and Christ since, neyther indeede can any man. So that it is not to be vnderstoode heere, for the Prophet speaketh of possibility, and practise, else could no such par­ties be blessed.

The euangelicall acception is, when it is so taken, as that by the doctrine of the Gospell, and spirit of Christ, a party is so renued, as that he can performe it acceptably to God. Which is: when,

1 Christes full performance is imputed to the party.

2 The parties hart is renued to 1 desire, 2 purpose, 3 en­deuour thus to doe, 4 with continuance and encrease. In which sence heere are we to vnderstand it. So as none with these is to be discouraged, if he can rise after many foiles.

This may a man somewhat perceaued in himselfe. If,

1 First in time and order generally for a mans whole life, and particularly for euery day he seeke God, as wee haue shewed before, and that most earnestly.

2 He seeke God for himselfe, and other things for God, neuer caring for any things more then they helpe to God, or are with, or assure Gods fauour vnto vs.

3 Hee had rather leese all, yea his owne life then the fa­uour of God.

This he may be little and little see in losse of fauour, plea­sure, honour, profit, reputation, &c.

4 From the aboundance of the hart, the mouth speaketh, the feet goe, the eyes looke, the eares heare: principally re­specting God, his will and fauour in euery thing.

Thus much for the fourth duty, the fift and sixt follow in the third verse. Surely they doe none iniquity, Verse, 3 they walke in his wayes.

Wherein wee may sunder the

• duties.
• certainty, in the word surely.

The duties are

• fift, not doing iniquitie.
• sixt, walking in his wayes.

not, no prayse is it. Therefore if Dauid had forborne when he might haue sent his Minions for Bathsheba, and had her in his secret chamber, he had done well. Cain is not to be commended for with-holding his hands from Abel, in pre­sence of his Father, when that after he slew him in the field. The Patriarches if they had not sold Ioseph, when they had him in their hands, and Ziba not accused Mephibosheth, when he could not speak in his own defence, had wel done.

3 Others, a man may commit though none know: the forbearing of these is not doing iniquitie. Therefore did Gehezai, Cain, Achan, Dauid, Ananias, and Saphira, com­mit iniquity though it was in secret. No, though it were possible to commit iniquity, and God not know, yet for the filthines of it, must it be auoyded.

Now follow some other kinds of iniquity: against

• men.
• God and his law.

Both these because all agree they should be shunned, we shall not neede to speake of.

1 Some iniquity there is, which in more sort speciall may counted ones owne, whereto his naturall disposition encli­neth, custome carrieth, kind of life draweth: so haue ages, steps, callings, sundry iniquities, which they are more in danger of, then others: these must be forborne. Psal. 18, 24. small praise is it for old men not to offend in young mens sinnes, &c. they must forbeare their owne.

But sure it is a very hard thing, heere not to be deceaued. Nature flattereth it selfe, and blindeth, custome hardeneth. Somewhat may we finde out our selues.

1 If we search, and alwayes suspect our selues.

2 If we are carefull to haue faithfull aduertisers of vs, and will beleeue them. Sooner shall another espie our faults, then our selues.

3 Neglect not to marke euen the speeches of enemies, for though they commonly neuer say all truth, yet they wil haue some occasion or beginning from our selues: which is good to marke.

4 Where a man most liketh, take heede he be not there [Page 58]most deceaued.

2 Againe others there are, which may be tearmed the sinnes of the time and place, of the fashion of the Country or world. Rom. 12, 2, Ephe. 2, 2.

For this cause are Lot, Noah, Enoch, and infinite others, for that they 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 [Page]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 [Page 59]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 [Page]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 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 [Page 61]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 [Page 63]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 in Paule, Rom. 7, and Gal. 5, 17, the reprobate are not so, the strong man holdeth them.

5 The elect are more greeued for these sinnes then any other, they are most perplexed for them, and desire to rise out of them by renuing repentance, &c, so doe not the re­probate, but rest, and sometimes glory in them.

This seemeth to be the meaning of the words, the in­structions are,

1 Neuer shall we fully profit by the word, till it be roo­ted and ingraffed in vs.

2 In any case let vs take heed, that we neuer sinne against our consciences: because 1 nothing will so wound the con­science afterward as this. 2 It is the high way to sinne a­gainst [Page 64]the holy Ghost.

Now to helpe vs this way, it will be good to.

1 Keepe as bright as wee can alwayes in our hearts, the light of the word of God shining.

2 Resist the beginnings of tentations to sinne, else con­tinuing, and multiplying, they will grow too strong. Ten­tations are like to the cloude that appeared to Elias seruant, little or nothing at the first, and presently it ouer-spread the whole skie. Thoughts rise in the head, & suddainly drowne the hart.

3 Take heede of solitarines: there would the deuil haue vs alone hand to hand. Good company will keepe our knowledge the brighter, and helpe vs with counsaile, ex­ample, prayers, &c.

4 In any case to take heede of the custome of sinne, that will take away the feeling, and iudgement of sinne.

Thus much of the obiect, the act followeth in the word keeping, whereof before in the second verse. The word in Hebrew is diuers with that verse, 2, of keeping, and besides all that it did signifie there, doth further heere imply vnto vs,

1 To obserue, that is heedfully to marke, and bend ones minde vnto, so Eli marked Hanna. 1, Sam, 1, 12.

2 To keepe, or preserue the thing safe, that it be not the worse: so Dauid would be kept as the apple of Gods eye: Psal. 17, 8. so Adam should keepe the garden, Gen. 2, 15, so Cain denieth to be his brothers keeper, Gen, 4, 9.

3 So to keepe as the thing be not taken away, Psal. 119, 44.

4 That it may be for vse to our selues and others. Mala. 2, 7, for so were the priests lips to preserue knowledge.

So that we see what our duties are.

1 To giue dilligent heede to the word of God, and the rather: 1 for that according to it, should all our motions and practises be framed: 2 and is very hard in it selfe: so as it is needfull, that euen the least things should be heeded, hitherto belongeth that Iames, 1, 25. looking into the law.

[Page] 1 The best & most holy must know, that alwayes there is somewhat before, whereto they must ayme.

2 Such desires as these doe please God, and are a token of our profiting, while we can see our wants.

3 Alwayes such desires are commendable, when they are with purpose and practise.

Now foloweth the matter, that his wayes, &c. Wherein wee may consider the

• thing.
• quality.

The thing wayes, and those Dauids.

Wayes as before, kind of life, and duties thereof, deedes, sayings, thoughts: mine, that is Dauids.

1 If thou for thy selfe Dauid thus prayest, why should not euery one so to doe for himselfe.

2 And if Dauids wayes neede redressing, what shall any mans else doe?

This is the thing, the quality followeth, in the word di­rected.

Directing, is of the word Kun in Hebrew, which among other things signifieth two: 1 Straitnes. 2 Steadines.

Straitnes is when euery duty is leuell with the word of God, nothing swaruing there-from. Euery mans wayes by nature are crooked: 2 euen the best haue somewhat which may be amended: 3 they alwayes doe feare themselues, least euery duty might be better.

Steadines is constancie, that is, continuance in straitnes: and without this, all things are nothing. For what booteth it to haue something, and not alwayes?

Now this is the more to be thought of, for that Gods children are alwayes subiect to errors and slips.

And if they would be constant: 1 they had neede looke to their foundation and roote, that it be deepely set.

2 They must often try, and examine themselues.

3 It will be best for them, often to exorcise themselues in all godly duties.

The meane or subordinate end is as we haue seene, now followeth the vtmost end, to keepe thy statutes.

Wherein is as before

• act, keeping.
• obiect, statutes.

Keeping, doth fignifie as before, & may here for

• purpose.
• euent.

For purpose, as if Dauid should say, this is the onely thing in this desire which he wisheth, or to keepe Gods statutes: for euent, as if he should say, this I onely desire, that once I may in obedience serue thee.

By this we may see, that Gods children desire to doe du­ties, for duties sake, in that Dauid desireth his wayes to be directed to keepe Gods statutes.

Thus much for the act, the obiect remaineth, statutes.

Statutes for meaning and intent, are the same with law, testimonie, &c. as before: but is more specially, and oftenest vsed, for religious and holy ceremonies ordained by God, in the Leuiticall ministery and seruice. These were for the worship of God, for outward shew, base, and contempti­ble, and that many.

Let vs all therefore learne by Dauids example: 1 to be more carefull to keepe Gods ordinances, then mens ordi­nances, or then to ordaine new, which are beside the word.

Now the ordinances and rites of God ordained, are the rites and ceremonies in the Sacraments, so as that the pure administration in them is to be kept.

2 And since that God hath commaunded them, nothing is to be thought, neither too much, nor too little.

3 Yea, where as Dauid desireth to keepe these statutes, he meaneth that he would not rest in the deede done, with­out motions and changes in the hart: for all rites kept are superfluous, without the inward and spirituall worship: wherefore alwayes in ceremonies looke for the substance, which is Christ.

4 And that wishing that hee might keepe the outward ordinances, he sheweth the inward spirituall worship is har­der to be performed.

Thus much for the second duty: now foloweth the third,

[Page] 4 Duties to men, are towards

• our selues.
• others.

Many can keepe Gods commaundements in things to­ward themselues, they must also keepe towards others.

5 Commaundements,

• forbid faults.
• enioyne duties.

Many can better forbeare faults, then doe good duties, and yet both are Gods commaundements.

6 Some will keepe Gods commaundements in one e­state, and neglect them in another, many in prosperity pro­fesse the Gospell, shrinke from it in the crosse: some in the crosse will be meeke, will pray, &c. they are not so in pro­sperity.

He who keepeth Gods commaundements, wil endeuour in them in one estate, as well as in another, else doth not he keepe all Gods commaundements.

Now followeth the time of this respecting all Gods com­maundements, when: which vnlesse it were to speciall pur­pose had not beene set downe. This is diuers times in this Psalm, euen in the next verse, and verse 32, &c.

Heere is no limitation or setting downe of this time, cer­taine it is that sometime it was, though not a-like alwayes, neither can be in any. It is hard to tell the particular times when Dauid had respect: yet wee may be sure he had re­spect: 1 When God stirred vp his heart to be set heere a­bout, which was in his priuate exorcise of reading, & pray­ing, and meditating, or publique.

2 It was not alwayes, at least not in the same tenour and measure. Sometimes Dauid sinned, and did not respect Gods commaundements.

3 Though it were not alwayes, the Prophet is not asha­med to imply so much, that others might take knowledge thereof. We gather then, that,

1 If Dauid could not alwayes haue respect vnto Gods commaundements, let euery of vs know, wee shall neuer [Page 68]finde our selues of better mettall then he was, our nature is most abhominable, which (besides outward tentations) will turne our eyes from Gods commaundements.

2 If we would respect them, we must seeke to God, and continually vse the meanes.

3 It is cleere that Dauid considered how he found him­selfe, calling himselfe home to a reckoning, as euery one should doe.

4 The Saints of God how holy so euer, will confesse their wants and defaults.

Thus much of the cause or occasion, now followeth the euent, then shall I not be confounded.

Wherein is likewise set downe the

• thing.
• time.

The thing, I shall not be confounded: the time then.

Confusion commeth of a Latine word, which though it may signifie such a mixture of things together, that one cannot discerne betweene them, yet heere the Hebrew whereof this commeth, will not beare it, but signifieth great­lie to be ashamed.

Shame is taken 1 properly. For the affection vsually so called, and appeareth in the countenance. 2 Vnproperly. When it is referred to the soule and conscience, as very of­ten, shame and confusion is so taken in the scriptures.

Being confounded is taken in the second sence, to wit, vnproperly in this place, for excessiue shame of the consci­ence before God and man. Which is, when a man is as much cast downe in conscience before God, as the most shame faced man is or can be in countenance before any, yea and more.

Now this shame or confusion may be considered, firstly, from a cause of it: which is to misse, or be disappointed, for then shal a man haue bodily shame, if he misse of his known particular designment, or when so euer (being of any good nature) he doeth amisse, so euen for the conscience, if a sinne be committed, or we misse of our desires to God, our con­sciences [Page]are cast downe. So as that Dauid heere meaneth: that,

He shall haue no cause of shame.

1 Cause of shame is wittingly committing of any sinne, true it is that all sinne will make ashamed, but this most. Therefore Dauid will auoide sinne, as euery one should doe.

2 Another cause of shame is missing our desires, so shall not Dauid, God will heare his prayers, as all other of his children. Psal. 25, 2, 3. Thus are the wicked ashamed, that is disappointed of their hope. Marke the fruite of godly prayers.

Secondly, from the effects, for as naturall or worldly shame hath many and great effects, so much more hath the shame of conscience, as being part of the torment of hell.

1 As in worldly shame, one and a first work is to change the minde, so shame of conscience, will make it change the minde and iudgement: for seeing it selfe to haue done a­misse, it must needes repent, and that much blaming and accusing it selfe. So shall not Dauid neede to feare that he shall doe: for endeuouring to keepe Gods commaunde­ments, he shall not neede to change his minde, but to con­tinue and encrease. So Abigael telleth Dauid, that when God shall haue giuen him the Kingdome, that it shal be no griefe vnto him, nor offence of minde, that hee hath not shed blood causelesse. 1, Sam. 25, 31, she meaneth this work of the conscience.

So shall Dauid, and all other Gods seruants, be free from greatly blaming themselues, which what a torment it is, we cannot be ignorant: looke Prouerb. 5, 11, 12.

Indeede repentance is a continuall practise of all, and e­uery the children of GOD: so as that the former may be doubted of.

Aun. Repentance may be considered, as

• beginning.
• encreasing.

Beginning, is at the first turne & change of man to God, [Page 69]after which a man is preserued, from the wilfull committing of grosse sinnes.

Encreasing repentance is, groweth in the former, when liuing out of grosse sinnes, and being truly turned to God, we labour to draw neerer and neerer vnto him: thus with encreasing repentance we must alwayes change & repent, not with the first and beginning repentance, which we can not but haue, if we regard Gods commaundements.

2 As worldly shame hath feare to come in presence, so is it in shame of the conscience, wicked men dare not come in the presence of God: Adam and Eue hid themselues, Cain fled from the presence of God.

Dauid, and other Gods children shall not thus be asha­med.

3 Naturall shame maketh one alwayes doubt, whether duties doe please, it rather thinketh they displease: so doth feare and shame of conscience driue a man to thinke, that God doth not care for any thing that he doeth. So was it with Cain, as in deede he saw he did not please God. Gen. 4, 5.

From this Dauid, and those who respect Gods cōmaun­dements, are free.

4 Naturall shame discourageth a man from doing duties as not being liked: so will this shame of conscience make, that a man shal haue no hart in any good duty.

Thirdly, from the property, bodily, or worldly shame, is with as great vnquietnes as possibly may be. It cannot be otherwise with shame and confusion of the conscience: from this likewise Dauid & other Gods children are free.

This which the Prophet speaketh, I should not be confoun­ded, is a kinde of speech, in which by the lesse, the more and greater is set downe, so Psal. 51, 17. Thou doest not despise, for thou doest very well like, and 1, Cor, 11, 22. I praise you not, that is, I much dispraise and blame you: so Heb. 13, 17. Will be not profitable for you, that is, will be very hurtfull: so is it heere, I shall not be confounded, that is, I shall haue great boldnes and comfort. All which doth arise from a cleare [Page]and good conscience, which is a continuall feast, Prouerb. 1, 5, 15, so that the thing the Prophet meaneth, that he hath a good conscience, and the fruite thereof.

And first for a good conscience: 1 what it is: 2 how it is wrought: 3 what be the properties of it.

Before we can know a good conscience, know what con­science is, which well we may doe by the parts of it.

The first is a knowledge of truth and falshoode, good, and bad. Therfore is it called conscience, that is with know­ledge, and that not onely in generall rules, but in speciall and particular, wherein conscience especially appeareth: generall rules are in the Synteresis, particular knowledge, and remembrance in the Syneidesis or conscience.

The second a diligent marking and recording, as euery particular thing is beleeued, or not beleeued, done, or not done, thought or not thought, according to knowledge.

The third, is affection rising after knowledge and mar­king, and by things done, thought, beleeued, spoken, accor­ding to knowledge ariseth ioy, hope, and comfort, other­wise, greefe, feare, and trouble.

Good conscience is, when the knowledge is true, full, and sound, when it letteth not slip any particular, but cal­leth all to count, and findeth them rightly according to knowledge performed, where-vpon ariseth continuall ioy, quiet, comfort.

Good conscience is wrought, as all other graces of Gods spirit. No mans conscience is good by nature: other meanes therefore are needefull.

1 One is, sound faith of iustification, when the party ha­uing Christes righteousnes imputed by God himselfe ap­plieth it by faith, to the forgiuenes of all his sinnes, and ac­counting of righteousnes: so as that the conscience is clean­sed and quieted in regard of all things past.

2 Sanctification, which arising and liuing in faith, kee­peth with faith, and preserueth good conscience for after­ward: without these neuer good conscience.

Now the properties of good conscience are many.

[Page 70] 1 Truly and fully alwayes to admonish, according to the light of the word of God, shining in the hart.

2 To witnes that all and euery thing is done, according to the full knowledge of Gods will.

3 To giue a good hope in all things.

4 To make one leade an vnblameable life.

Thus much for good conscience, the fruite followeth, which is wonderous great euery way: and hath all things contrary to confusion.

1 It maketh one neuer to change his generall resolution.

2 It delighteth to come into the presence of God.

3 Is perswaded that God liketh it.

4 Hath courage in all good duties.

5 Trust in the fauour of God. 6 Hath peace of con­science. 7 Ioy in the spirit. 8 Looking for all good things from God. 9 Patience in the crosse.

Thus much of the thing, now followeth the time then, to wit, when I shall haue respect, as if he should say, vnlesse I haue respect, &c, I shall be confounded.

1 Que. Who can respect all, and euery of the cōmaun­dements of God?

Aun. None: and therfore all haue great cause of shame.

2 And seeing that all Gods commaundements must be respected, euen the least are to be regarded, not neglected.

3 No meruaile therefore if none can at any time be se­cure, but shall finde himselfe tossed betweene feare and hope, &c.

4 And why, since there is such good consequence of re­specting Gods commandements, doe not we all most care­fully regard them?

Thus much for the third particular, in the Prophet Da­uid, now followeth the fourth, verse, 7, Verse, 7 and it is profession to praise God. Which duty should be in euery seruant of God. Psal. 50, 14. In so much as that not onely men, but euen all other creatures ought to performe the same. Psal. 150.

Of this profession there are two parts, 1 The duty, to praise God with an vpright hart. 2 The cause, learning of the [Page]iudgements of thy righteousnes.

In the duty are, 1 the fact of praysing God, &c. 2 The publishing of it, in that he saith, I will praise, &c.

The fact hath the

• thing, to praise God.
• manner, with an vpright hart.

In the thing are

• action, to praise.
• obiect, thee ô Iehoua.

The word heere vsed for praise, is in the Hebrew (Ode) where-vpon by the way commeth the Greeke word Ode, for a song. It signifieth both to confesse and praise, but yet notwithstanding with some difference. For when it signi­fieth to confesse, it hath one kinde of preposition, when to praise another, or other regiment: so doth the Greeke word Ezomologoumai signifie both. Neither is it without cause, that one word signifieth these two things. For then praise is true, when it is free and franke, as confession, also euery true confession is greatly to the praise of God, looke Ioshua, 7, 19, 1, Sam. 6, 5. Iohn, 9, 24.

Heere doth it signifie to praise.

To praise, is to acknowledge the excellencie, or worth of a thing.

Excellencie in God is in­finite euery way, as he is

• in himselfe.
• towards his creatures.

In himselfe, for excellencie of Essence, persons, proper­ties &c. aboue all humaine conceite.

Towards his creatures, making them so excellent, pre­seruing them, &c. and as to all creatures ingenerall, so to the Church, and especially to the party praysing.

And indeede there is nothing whence a party may not draw arguments to praise God.

Gods mercy is most sweete, considered in

• creation.
• redemption.
• conseruation.

Euery one of these cannot choose but be very great, be­ing from so great a God, to vs who deserue the contrary, [Page 71]especially in such necessary things as he giueth vs for our being and well being.

Acknowledging, is our profession, that this excellencie is in God.

Now this our profession must be: 1 open, so as it may be knowne: 2 franke & cheerefull, not constrained: 3 with harmonie of mouth, hart, and life.

Who would not performe this duty: 1 pleasing God: 2 due from himselfe?

Thus much for the action, now followeth the obiect, thee, ô Iehoua, whom indeede we are alone to praise, as be­ing onely worthy.

1 God being to be praysed, is to be considered with meanes of any thing, or without meanes. Many will praise God, and acknowledge his hand, when they see him work without meanes, because then they see nothing, whereto they can ascribe that worke but onely to God, and yet it is onely God who giueth meanes, renueth them, and blesseth them, so as in the middest of all meanes must we lift vp our hart to God, and praise him, and neuer sacrifice vnto our net.

2 God may be considered towards our selues or others. Many wil praise God for themselues: few for others, and yet so must they doe, and euen for their enemies: so farre must wee all be from enuying or lessening any of Gods works.

3 God giueth prosperity aduersity. Some feeling the sweetnes of prosperity, can acknowledge Gods goodnes. Where is any that praiseth God for aduersity? And yet so must we all doe, and not onely that, but reioyce therein. Rom. 5, 3.

1 Then shal a man be the fitter to praise God for aduer­sity, when he hath some while beene vnder: neuer at the first will or can a man vsually thank for it. 2 When by ha­uing beene vnder it hee hath gotten some good by it, as knowledge of Gods prouidence, iustice, power, perswasi­on of Gods goodnes, encrease of faith, exorcise of patience, [Page]meekenes, prayer, &c. else will our praysing for it be but cold. And therefore all mens speeches, who say, they thank God for afflictions, are not euer true.

Hitherto of the thing, now followeth the manner, With an vpright hart: so as it must be with the hart, and that vp­right: so as heere is, 1 subiect. 2 Adiunct.

The subiect, is hart, put heere for the soule, because that it is as it were the chaire of estate of the soule, wherein it most sheweth 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 [Page 72]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 [Page]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 [Page 73]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 [Page]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 [Page 74]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 [Page 75]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 wee considered the cause alone by it selfe, now it followeth ioyned with the effect. When I shal learne, then, &c.

1 He sheweth that there can be no sufficient praysing of God, without learning of his iudgements.

2 That he would refer all his knowledge to the praysing of God.

Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse, I will keepe thy statutes.

Whereof are two parts, the

• thing.
• profession of it.

Of the thing wee may see before, verse, 4, the latter part of it, neither shall any thing neede to be sayde of the pro­fession, that hauing beene declared, verse, 7, onely some few questions may heere be aunswered, and obseruations taken.

Quest. Dauid professeth as though he had some ability in himselfe, is it so, or whence was it?

Aun. All that Dauid had was from God. An vnrege­nerate man can doe nothing, a regenerate man by Christ, or Gods grace in him can doe.

Quest. When Iames saith, 4, 15, that we ought to say if the Lord will. &c, whether doth Dauid offend, leauing it out?

Aun. Dauid, though he leaue it out in word, yet doth he not so in hart: so must we, and sinne not.

Compare this profession with that wish aboue, verse, 5, O that my wayes were directed to keepe thy statutes, that which he there prayeth for, heere he obtaineth.

Endeuour to profit is neuer vnfruitfull. So end many Psalmes in hope and ioy, beginning with feare & griefe.

Marke that Dauid speaking thus boldly, fore-casteth the worst which might hinder, so must euery one doe.

Thus much for the fift speciall practise and duty, now followeth the sixt and last. Forsake me not ouer long. And is of the kinde of deprecations, wherein a thing is prayed to be kept away.

In this deprecation, may be considered the

• thing.
• persons.

The thing, not to be forsaken ouer-long.

Wherein are the

• kinde, forsaking.
• measure, ouer long.

Forsaking in God must be considered as Gods presence is, for to his presence is his forsaking contrary.

God is present by

• essence.
• works.

He is no where absent, nor forsaketh in his essence, which is alwayes euery where.

His works are of

• power, sustaining all creatures.
• grace.

Gods power so long as things are, is likewise present, whē it is away things cease to be. This is in all creatures, Dauid speaketh of men, and some: so as that this absence of power is not heere vnderstoode.

Grace is some peculiar fauour of God. And is

• common.
• speciall.

Common is indeede a necessary gift to saluation, but not sufficient, and may be in the reprobate; such is vnderstan­ding of the sauing doctrine in the Bible, 2 to be able to conceaue prayer, &c, these many wicked men haue.

Indeede these are many times taken away.

Speciall is a gift of saluation, and that in the elect, as faith, hope, and charity.

Gods forsaking of a man in these is vnderstood: for som­times God taketh euen these away, but we must remember that,

1 He neuer taketh them away fully, some braunches or sparkles of them remaine, as the roote of a tree.

2 He neuer taketh them away finally, if he take them a­way, he giueth them againe.

Now God so taketh these away, as that sometime,

1 He taketh away the thing it selfe.

2 He taketh the knowledge or feeling of the thing to be present.

3 He taketh away the worke and fruite of the thing: this is Gods forsaking.

Against all these Dauid prayeth, and is greeued at them all.

1 Because, if God neuer so little forsake vs, wee cannot but quite forsake him.

Annas Burgeus had a good saying at his death to God, Forsake not me least I forsake thee.

2 If God should thus forsake, he could haue no comfort of his owne saluation, not hauing, or not finding or fee­ling faith, he could not beare the crosse, or rise from sinne.

Thus much of the kinde, the measure followeth in Eng­lish [Page] ouer long, the Hebrew is [Meod] and doth signifie, 1 much: 2 continuance.

Dauid desireth to be forsaken neither way.

Much forsaking or great, appeareth in the want of a great grace, or being left in a great crosse or sinne. This is death to a man.

Continuance is for length of time in

• a little grace tentation, or sin, or crosse.
• a greater. This is bell.

Thus would not Dauid be left: 1 Though some of Gods children are: 2 Gods children doe tremble to think of this kind of forsaking.

Now follow the persons

• forsaking God.
• forsaken Dauid, me.

Certaine it is that God doth forsake, as mankind in ge­nerall, so his owne children. Yet,

1 God is alwayes iust, not being bound to his creatures.

2 We are not free from fault, we first forsake God, be­fore he forsake vs.

1 Wherefore in all forsakings seeke to God. 2 Search out your owne slippery hart.

The person forsaken is Dauid, who may be considered as a

• common man.
• man elect.

He is heere to be vnderstood as elect.

1 If Dauid feare to be forsaken, who dare be secure?

2 In that Dauid feareth this, it is certaine he called him selfe to account, and marked when God was absent, pre­sent.

3 Know that the children of God, who neuer can fall a­way, may be brought to feare, and thinke that they may fall away.

Let vs all therefore gather what strength of grace wee can.

WE will expound (by the helpe of God) the Hi­storie of the Gospell.

This Historie containeth the deedes and say­ings of Christ, God and man: which things, if any other, are most worthy to be knowne of all Christi­ans.

1 As being, in the narration, which was to be set downe of our blessed Sauiour.

2 Where also are the maine sentences of wholsome doc­trine.

3 And which are a most cleare commentary of the Law and the Prophets.

4 Whence the Apostles haue drawn. 5 And the church doth drink vnto saluation.

Learned disputations before an vnlearned multitude we omit.

Only we wil draw one threed out of all foure Euangelists, not neglecting to our power, the description of times and places, after a rude manner.

And that we may finish this our taske (all introductions set aside) we are to know, the inscriptions, and the treati­ses.

The inscriptions are generall, or particular.

The generall is of all the books together, in

• Greeke.
• Latine, whence also in English.

In Greeke, Tes kaines diathekes apanta, that is, all of the new Testament.

In Latine, Novum Iesu Christi testamentum, that is, the new Testament of Iesus Christ.

The Greeke inscription hath the kinde of that which is written, and the perfection.

The kinde of that which is written, is expressed in this word, Testament. This is set out by an adiunct or proper­tie, new.

A testament is taken, 1 properly, for the last wil of a man. 2 Improperly, for a couenant, or league, or articles of agree­ment betweene parties.

And this testament sometimes, is

• vnwritten, before the scriptures were penned.
• written.

In this place the written testament is vnderstood, which containeth (as it were) the last will of Christ, written down, and the articles of 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 [Page 78]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 [Page] [...] [Page 78] [...] [Page]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 [Page 79]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 [Page]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 that had beene a perse­cutor, to become an Apostle, and also Peter who was a fi­sherman.

So that, 1 Wee ought to distrust nothing which shall please the Lord, 2 Neither let vs indeede ascribe any thing to secondarie causes, but all vnto God. 3 Wee ought so much the more to beleeue, because wee see the power of God to shew it selfe in most contemptible things.

Que. But why doth Luke alone take paines in wryting of a praeface?

Aun. Not that his writings were not authenticall, but for that being instructed in Rethorique, he doth thus purchase fauour and attention (whence he is thought to haue writ­ten the best Greeke:) as also that hee might satisfie the Church, requiring a reason of his fact, and might procure greatest authority.

Wherfore vse of humane learning, consisting in tongues and Arts, is not at all altogether to be reiected, whiles it may serue to edefie the Church.

2 And godly men vndertake nothing wherof they haue not warrantable inducements. 3 We are also to take care that our doctrine may be most acceptable in the eyes of the world.

The person vnto whom is written is Theophilus. Some thinke this name to be appellatiue, others proper: looke [Page 80]Baronius. 533.

He is most noble, that is, according to the Greeke, placed in authority.

1 Princes are not excluded from the Kingdome of hea­uen.

2 The godly honour the chiefe men in the Church.

3 Christians doe speake courteously and ciuilly, neither doth that hinder which is in Iob, 32, 22.

Que. But why writ Luke vnto this man?

Aun. Not onely for priuate consideration, (for perad­uenture he had beene before instructed of Luke) but also for the good of the Church. For if a man in great place & authority shal haue once receaued the word, others also will receaue the same.

4 Wherefore wee ought especially labour to bring all those vnto Christ, which are in any high place, not onely for themselues, but for the Church, that others may be con­uerted vnto the faith, and confirmed in the same.

5 Godly men must be holily wise.

6 Neither doth this booke any thing more containe par­ticular doctrine, because of this compellation or dedication, then the Epistles of Paule.

The thing it selfe followeth, which is the writing of an orderly disposed narration, &c, as was shewed before.

Wherein are the

• manner, orderly disposed, &c.
• matter, those things whereof wee are fully perswaded.

The manner containeth 3 things: narration, order, wri­ting.

A narration is a plaine propounding, and setting forth of the thing as it is in it selfe, without any externall glosing.

So as the Euangelists ought to propound nothing which is not receaued: and no colouring is either to be set vpon it, or to be expected.

The order, from point to point: with respect had of the time, that the truth might be more manifested, and the me­morie helped.

So likewise let vs also endeuour, to keepe in memorie, sayings, and writings.

Writing is a setting downe, in bookes or monuments.

So as we ought to receaue nothing which is vnwritten.

The matter followeth, those things whereof wee are fully perswaded. He meaneth the deedes and sayings of Christ. Wherefore let vs heare of Christ.

These are said to be fully perswaded of: the persons in whom, we.

The word in the Greeke which signifieth to be fully per­swaded of, is a metaphore borowed from ships, which are caried with full saile, and it signifieth a most certaine per­swasion of the truth, so as nothing can make vs to recoile from it, no not death, or any thing else.

This perswasion is proper to faith, necessarily required in euery one of vs.

The persons, we, to wit the Disciples and Apostles that were called, none other. Wherefore the Gospel was in the world: neither was it beleeued of all.

Let vs not therefore much disquiet our selues, if now also all doe not beleeue the Gospell.

And seeing that Luke doth bring in the called alone, to beare witnes for the truth of this doctrine, let vs know that not what the world, but what the called doe, is to be regar­ded.

The causes follow, and first the impulsiue.

The first, as was reheased before.

These men were, many. Cerinthus, Merinthus, as Epi­phan: saith. 186.

Apelles, Basilides, and others, vnder the names of Tho­mas, Matthew, as Ambr: witnesseth, also vnder the names of Iames, and Nichodemus. Peraduenture he meaneth o­thers, which had written before him, men inspired of God: but these were not many, they were onely two.

The force of the reason is: that wee ought to be as dili­gent for the true doctrine, as others are for that which is false.

We gather therefore that diuers forged, Apocriphall, and such like writings should be in the Church. So as there is required very great iudgement in reading.

Wherefore let vs not be dismayed with Popish writings, but let vs try all things, and keepe that which is good.

2 That euery man is according to his place, to encoun­ter with false teachers.

And these onely haue taken in hand, not finished: but I will (saith Luke) goe thorough withall.

The second reason: they did it of their owne heads, but I doe it by the instigation of the holy Ghost.

Obserue that wicked men doe intrude themselues into matters without a calling: that godly men vndertake du­ties, God onely mouing them.

Que. But it may be demaunded, how I shal know that I am stirred vp of God to doe any thing.

Aun. By obseruing these things. 1 That the worke be honest. 2 That you be furnished with gifts neceslatie for the discharge of it. 3 That mouing authority concurre, God within vs, the Church or the common-wealth, or the family without vs. 4 That you seeke to obay God, and to doe good vnto others.

The third reason is in the verse, 2, 3. Ʋerse, 2. and 3. I know all things most perfectly, wherein he sheweth the worke of others to­wards him, and his owne industrie towards the thing it selfe.

The worke of others is, as they haue deliuered them vnto vs, which from the beginning, &c. by whom is meant the Apo­stles. For these were they which saw them their selues, and were Ministers of the word.

Where is contained a description, 1 of persons; which are such, as saw; or were Ministers of the word. 2 Of acti­on, haue deliuered.

By the word, some vnderstand Christ not vnsitly: but Luke doth not vse to speake so. I thinke therefore that the preaching of the Gospell is meant: looke Piscator vpon this place.

I gather, 1 That the word of God is knowne to no body from himselfe.

2 That the word of God is most excellent, where-vnto the Apostles haue serued as Ministers: so as none ought to contemne the base function of the ministerie.

3 That those which saw, and were ministers of the word, ministred vnto the word, and not vnto themselues.

The action is, haue deliuered: that is, haue related by word of mouth.

Is there place then to be giuen vnto traditions? yes surely to written traditions, but not to vnwritten: excepting only such as appertaine to decent and comely order, and not to godlines.

Obserue. 1 That those which saw, had not forgotten the word.

2 That they rehearsed to others those things which they knew themselues.

Hitherto concerning the worke of others towards him: now followeth his owne endeuour, hee had searched out all things perfectly from the beginning. The act, he had searched out. The obiect, all things, &c.

He searched out, not only sought after, as namely who had learned and vnderstoode them.

Obseru: 1 That Luke followed after holy men. 2 He looked for fruit by conuersing with them, and seeketh after all things that appertaine vnto Christ, from them that vn­derstoode them.

3 He doth not giue ouer before he hath attained.

4 He getteth that which he seeketh. Our trauaile is ne­uer in vaine.

Perfectly. 1 As that nothing was wanting. 2 Hee will not slightly know these things but thoroughly: for num­ber to haue all, and to make vse of. This must be our stu­die, neither is it blamed, if it be not most fruitfull. It must be most diligent, for instruction and vse, to enforme o­thers.

All things, they be the speeches and deeds of Christ, how­beit [Page 82]not all, but such as were necessary vnto saluation: for the world could not containe the bookes that should be written of all.

Vnderstand therefore that wholsome thinges are to be sought out.

2 And that learned men know more themselues, then is needefull they should teach others. 3 That onely the sal­uation of the hearers is to be aymed at.

Also he searched out these things from the beginning, which respecteth the order, namely from the first ministe­rie of Iohn. And he went thorough vnto the end. Thus also we must doe.

Hitherto were the impulsiue causes: Ʋerse, 4 now followeth the finall, that thou mightest acknowledge, &c.

Wherein are certaine propositions.

1 Theophilus was instructed in the word.

2 Yet the acknowledging of the truth is necessarie.

3 Theophilus did not at the first acknowledge the truth of those things whereof he had heard.

4 Luke wrote the Gospell, that Theophilus might ac­knowledge the truth.

The doctrine and vse is manifold.

Obserue out of the first proposition. 1 What catechi­sing or instructing is.

2 That it ought to goe before.

3 That Catechising and a larger maner of expounding, and applying the word of God, are for substance all one. Onely after Catechising a more accurate and large exposi­tion is necessary.

4 That Theophilus, a man of ripe yeeres was catechised, and stoode in neede thereof: so as we ought not to scorne it. That it is also necessary. And seeing we are instructed from our youth, there is good reason why we ought to be more learned.

But how if we haue cause to examine our selues, & search whether we haue no neede of Catechising?

5 That Theophilus, a most excellent man for place and [Page]ofspring, gaue his minde vnto catechising, and that he spa­red so much time from his owne busines to bestow on this.

Obserue out of the second proposition. 1 What is that which is translated certaintie, namely, that truth whereof a man is perswaded.

Whereon who so euer resteth, he shall neuer fall, nor mis­carie.

Of such is the word of God in it selfe. Wherfore fearefull is the speech of one, calling the Historie of Christ a fable.

And he that groundeth vpō the word of god cannot erre.

2 That such truth is to be acknowledged.

Now acknowledgement hath, 1 More full vnderstan­ding. 2 Distinction. 3 Profession.

Out of the third proposition, after the proofe of it, search whether in the world there is not alwayes the same slacknes in the hearers of the word: which wee shall vnderstand by the causes of it: which are, 1 The excellencie of the doc­trine it selfe, going beyond our capacitie, which euen not Adam knew in paradise. 2 The deprauation of our nature. 3 The spiritual aduersaries. 4 The slender vsing of meanes. 5 The contempt of the doctrine it selfe.

Que. But whence may wee be able to iudge of our ac­knowledging?

Aun. Out of the former.

Theophilus being learned, yet did not he sufficiently vn­derstand.

1 Much lesse did the vnlearned.

2 Obserue that ignorance if it will amend it selfe, and goe on to acknowledgement, doth not condemne.

Luke doth not forsake rude Theophilus.

Out of the fourth proposition obserue. 1 That to ac­knowledge the truth, meanes are requisite. 2 That the care of the Ministers must be, that the hearers may haue the cer­taintie.

But why? Aun. Not onely for the solid comfort of the hearers, but vnlesse the certainty be acknowledged, the godly shal halt in their duties. For they shal not so put their [Page 83]affiance in God as they ought.

3 That writing is sufficient to perswade touching the certainty, and therefore miracles are not to be expected.

4 If once writing sufficed, ought not much more, so of­ten reading and preaching establish our faith?

Iohn, 1, Chap: from the 1, ver: to the 15.

Hitherto hath beene the praeface: the narration follo­weth, in the rest of the whole body of the Gospels.

And it is

• summarie, of the whole Gospell.
• particular and distinct of euery seuerall branch.

The summarie narration is contained in the first Chap­ter of Iohn, from the beginning of the first ver: to the end of the 14.

And it is concerning our Sauiour Christ, God & man, and that either in himselfe, or in the ministerie of Iohn the Baptist, both which (the order scarsely obserued) are heere contained.

Now the sum of the 14 verses, is a description of Christ, God and man. Whereof are two parts: the former tou­ching his deitie, the latter touching his humanity.

That which is touching his deitie, is from the first verse to the end of the 13. Wherein he auoucheth that Christ is God, shewing it himself, as also confirming it by testimonie.

He sheweth it in the ver: 1, 2, 3, 4, 5, 9, 10, 11, 12, 13.

In the doctrine touching Christ his dei­tie, two things are to be considered, his

• essence.
• person.

His essence in the ve: beginning & ending, 1, 2, 3, 4, 5, 9, 10.

And heere are comprehended, his eternitie, the name, and appellation of God, his effects.

The person is noted in these words, was with God.

His eternitie is propounded in the first verse, repeated in the second.

Seeing the Church by way of teaching vseth the words of essence and person (although they be not found in the scripture) we are to expound the same.

The essence is, that whereby the deity hath his being, and [Page]it is common.

The person is, that whereby the deity is distinguished, & it is proper.

There is only one essence, but a three fold person, the Fa­ther, the Sonne, the holy Ghost.

This is therefore the drift of Iohn, namely to shew that Christ is both God, and also a distinct person.

This is the summe, now let vs consider the words of the text.

Ʋerse, 1 In the first verse are contained three propositions.

In the beginning was the word, this is the first proposition, for the deitie of Christ, proued from his eternitie, the most plaine and naturall disposition whereof is thus. The word was in the beginning.

And heere may be considered, the

• subiect, the word.
• attribute, was in the beginning.

The Greeke word which is translated Word, signifieth either reason, or speech. Tertullian in this place doth tran­slate it reason.

But we will not innouate any thing. The English tran­slation hath it, word, it had beene better speech, but that vse hath so preuailed. For a word is but one, speech doth con­sist of many, which respect is agreeable to Christ.

All doe agree that by the vvord is meant, Christ, namely he of whom all we, and the new testament doe so clearely preach: but all doe not agree in the same motion or reason of it.

We omit nice and crabbed questions, onely we wil ende­uour to doe good.

This word may be taken, 1 passiuely, touching whom the word is. 2 Actiuely, who is the word and the spea­ker.

I suppose that both wayes, it may rightly be vnderstood in this place. For the whole speech of the scriptures is con­cerning Christ, Iohn, 1, 45. Luk, 24, 25, 27, ver.

Actiuely, by a metaphor, who hath disclosed the coun­sell [Page 84]of God the Father touching our saluation, Iohn, 1, 18. Heb: 1, 1, Iohn, 4, 25. Math. 17, 5.

I am not ignorant what the Fathers say, concerning speech vttered by mouth, and conceaued in the mind.

These things which are spoken of Christ, are to be vn­derstood, all others excluded.

Vse.

Seeing that all speech in the scripture is touching Christ, let vs seeke him in our reading and hearing.

2 And seeing he speaketh of the counsell of God, let vs heare him.

3 It is a great matter to beare the name of a Preacher, de­liuering this word.

Obserue the excellencie of the word.

Hitherto hath beene the subiect, now followeth the attri­bute, was in the beginning.

Beginning heere is meant in regard of time, when things began to be: wherefore in the 1 of Iohn, 1, Chap: 1, ver: it is said from the beginning.

Que. Began he therefore then to be, as some heretiques thought?

Aun. No: for the affirming of the present, doth not de­nie the time past: but Iohn would haue it thus vnderstood, when things began, then this word appeared, as 1, Gen. and the 3. Gen: 15, after the fall, not when he was first brought forth into the world.

The word is from eternity, but as soone as time is, he ap­peareth.

That wee might alwayes set before our eyes the vvord. And seeke him.

Neither iudge of things euer according to outward ap­pearance.

Was, that is, subsisted in the preterperfect tense, declaring his eternitie; hee is God from himselfe, a person from the Father, by an vnvtterable manner of begetting. Math. 3, 17. Luk, 3, 22.

And this word was, declareth him to haue beene God be­fore [Page]all worlds.

Euery eternall thing is God. The heathen & heretiques are condemned, and all the Iewes, which denie the eternitie of Christ.

2 Learne also the certaintie of the saluation of the elect, which is grounded vpon the eternall word.

3 Also that our happines shall with him endure for e­uer.

And the word was with God, this is the second propositi­on, for the personalitie (that we may so speake) of the word. Wherein are to be considered the particle (and) and the sen­tence.

The particle (and,) declareth that it is not sufficient to beleeue the vvord to be God, but also a distinct person.

The sentence will be cleare, after these words are opened, with God.

God is taken

• essentially, often for the whole Trinitie.
• personally, for the father, as in this place, so also Iohn, 17, 3.

With whom to be, sheweth that the father and the sonne haue each their being. Now this cannot be but in equall & distinct persons. The Father therefore is one, the Sonne is another: see the 3 of Math: 16, 17. Math: 28, 19.

This distinction is onely by an incommunicable proper­tie, the father begetteth, the sonne is begotten.

In these things let vs be wise ac­cording to the scriptures, in our

• iudgement.
• speeches.

Equality is by which the vvord is in essence, diuine attri­butes, and works equall.

But it may be obiected: the Father is greater then the Sonne.

Aun. In regard of humaine nature, not otherwise.

Vse.

Let vs remember that God is so to be worshipped, as the misterie of the Trinity requireth, otherwise wee shall not worship him.

2 That there is the same nature, will, &c. of the vvord, [Page 85]with the Father. So as being perswaded of the good plea­sure of Christ concerning our saluation, we cannot doubt of the Fathers.

3 Hence an aunswer may be returned to such as de­maund, what was before the world.

The third proposition, and that word was God.

Word, as before, also the verbe was. God in this place is not put personally but essentially, as it is vsed vpon euery of the three persons: otherwise the same should be affirmed of the same, the word is the word.

Expresly therefore the word is called God, neither is it so called onely, but also is so indeede. Many testimonies may be heere heaped vp.

Vse.

1 Though the word be God, yet is there but one God.

Que. How can it be that 3 should be called God, and there be onely one.

Aun. Very well: by reason of the indiuisiblenes of es­sence. It is also a most profound misterie, where-into we are not to diue.

2 The cauill of Arrius is excluded, calling Christ a made God. He was God from himselfe before all times.

3 The word of Christ, and concerning Christ, is diuine.

Heere-vnto we are most diligently to attend.

4 Euen to the word, seeing he is God, prayers are due, otherwise then the Papists falsely say we doe denie.

Thus hath beene the proposition in the deitie and person of the word, the repetition followeth in the 2, verse. Verse, 2

1 Whence let vs vnderstand, that in teaching place is to be giuen to repetitions.

2 And that the article of that doctrine is not learned al­together, and at once.

3 And these words in the beginning, are to be repeated by a certaine property of speech, called Apo koinou.

Hitherto hath beene the setting downe of the doctrine: the confirmation of the diuine essence of the word follo­weth.

And it is, from

• effects, verse, 3, 4, 5.
• testimonie, in the rest.

The effects are all things existing, which seeing they had their first being from God, and now are said to haue beene by the Word they proue the Word to be God.

That the Word created all things, the Euangelist sheweth by a distribution. For all things that are, are either voyd of life, liuing creatures, endued with a reasonable soule: these the Word made, therefore all things.

The 3 verse serueth to proue the first part of the minor proposition: the fourth and fift doe serue for the second and third.

The 3 ver: is enlarged by a Pleonasmus, as Iohn, 1, 20. Psal. 40, 10, 11. Esa, 38, 1.

And it hath two propositions. The first: all things were made by it. The second: and without it was made nothing that was made.

In the first there are contained three things. The Author, implied in the word, it. 2 The things that were made, all things. 3 The manner of making, by it.

It, that is, the vvord, Heb. 1, 10. Psal. 102, 26. Heb. 1, 2. Yet not alone, but with the Father, and the holy Ghost. The works of the Trinitie vnto any thing without, Opera ad extra. are vn­separable from any person: wherefore the Iewes obserue that the name of God is of the plurall number.

Que. Why therefore doth the Euangelist so diligently set downe that which is now so common & vulgar a thing in diuinitie?

Aun. The misterie of the Trinitie was not so distinctly knowne. Adde to this, that the Iewes did acknowledge ra­ther one God, then three persons, and truly least of all sup­posed they the sonne of Mary to haue been God.

Vse.

Seeing that the Word, who also was made man and our Sauiour, hath created all things, let vs know that we hauing the Word, haue titles and interest to the creatures, accor­ding [Page 86]to the measure of the gift of God, otherwise not: so as we are first to seeke for him.

He doth also no lesse giue vnto vs then he did at the first create: that if we haue any thing, we are to render thanks vnto him.

The things made, are, all things, which considered toge­ther, they argue his power, seuerally, his wisedome & mer­cie. All things, both the greatest and the smallest, and those euils which are now called the euils of punishment. Gen. 1. Mala pae­nae. Psal. 33, 6.

Wherefore seeing that no other cunning Artificer, but e­uen the Word himselfe hath created the very least things, let vs know that they are most worthy our consideration, and let vs bestow some labour in meditating of them, euen of Lyce and Pismeeres.

Quest. But how doth God create the euils of punish­ment? An. Surely they are very good, & most profitable.

All things are meant that Angels may not be excluded, and inuisible spirits, yea the whole world.

Wherfore those Philosophers erre which make the world to haue no beginning.

In this place notwithstanding, I thinke all things are put Synecdochically for the creatures without life: as the hea­uens, the earth, the meteores, the elements, and those things which are digged out of the earth.

Wherefore naturall Philosophie is very profitable, which vnfoldeth the natures of these things.

The manner of making is implied in these words, by it.

Heereof also 2 things are auerred. What is the manner of their existence, namely, that they were made: and how, by it.

They exist when they are first brought forth into being.

Also they are sustained and vpholden. Heb. 1, 3.

Moreouer they are administred and gouerned.

By it, that is, (as I gesse) he commaunding: so in the 1, of Gen. For Gods saying is there commaunding.

Learne the power of Gods word, when God himselfe willeth.

And let vs accuse our selues, so incredulous to beleeue, & stiffe necked to obay the word of God.

Learne also to vse the word (nature) aright.

Hitherto hath been the first proposition: the second fol­loweth: and without it was made nothing that was made.

And it seemeth to be a secret aunswer to an obiection, which might thus be gathered: Are euill things then made by him, namely sinnes?

Aun. No: an euill thing was neuer made, therefore it is not by the vvord.

Que. What is then the originall of sinne?

Aun. The Creators forsaking of the creature, and the a­buse of free will in the creature.

Que. Is it not therefore God (be it spoken without blas­phemie) the occasion of sinne?

Aun. Nothing at all. God is tied or bound to no crea­ture, he is most free.

Thus farre proceeded the first part of the distribution: Ʋerse, 4 the second followeth, touching things endued with life, which are made by the word. And it is set forth in these words. In it was life.

By it, is meant the vvord, as was said before. Was, also, as before, that is subsisted from eternitie. Onely we are to en­quire concerning life, and the particle, in.

Life improperly so called, which is a vigor, wherby things continue in their proper condition, is not to be vnderstood in this place: because in that sence it was taken in the mem­ber going before.

But life, properly so called, is to be conceaued.

And it is

• naturall.
• spirituall.
• heauenly.

All these are within the vvord, yet naturall life seemeth heere especially to be meant.

The particle, in, delareth that it is in the vvord, as in a fountaine, that it may be transfused into the Church.

Hitherto we are rather to vnderstand it of life transfused [Page 87]into the Church. Notwithstanding, these things are not spoken more of the Word, then of the Father, and the ho­ly Ghost. Looke the branch, concerning things made.

We gather therefore. 1 That the Word is the fountain of life, Iohn, 5, 26, Acts, 17, 28, Colo, 3, 4. Iohn, 14, 6.

Wherefore the name nature is wisely to be vsed.

2 We are to giue thanks vnto the Word for life receiued, what soeuer meanes haue been vsed.

3 If what things the Word had in himselfe, the same hee doth deriue into vs, why should not we likewise do so vnto our bretheren?

4 Seeing life is from him, we are euen to frame our natu­rall life according to his will. Now naturall life standeth in nourishing, growing, procreation, and the senses.

5 Neither can there be a better rule of gouerning life thē the Word. Gala, 2, 20.

The third member remaineth, And the life was the light of men, &c. Verse, 4, and 5.

And heere are contained a proposition in the end of the fourth verse: an explication in the fift.

Euery word seuerally of the propositiō is to be vnfolded.

Life is put for the fountaine, or that which springeth frō hence. Heere is meant the fountaine, as immediatly before is set downe, that which springeth from it.

In this place the person which is the fountaine, is vnder­stood, which is life, & many other things. So is Christ life, Iohn 14, 6, Colo, 3, 4, that the Word himselfe is heere to be meant.

Was, as before, he truly beeing life from himselfe. For so the Sonne hath life in himselfe, Ioh, 5, 26, to wit, essentially, and he is the Lord of life, Acts, 3, 15. By his voyce, those that were dead in sin are raised vp.

He so was, that he alwaies is, and remaineth.

Light is that which maketh manifest, Ephe, 5, 13.

And it is

• vncreated.
• created.

Vncreated, as God, light of light.

Created, which is taken

• properly.
• improperly.

Properly, whereof is handled in naturall Philosophy. Im­properly, so it is in this place, & it is a metaphor or borowed word. For euen as light maketh all things manifest, so doth the Word: & it is wel translated in the latin Lux, not lumen.

Now this light is an instrument and gift of perceiuing, and it is

• naturall.
• supernaturall.

Naturall which is intellectuall, a gift giuen by GOD to man, whereby he is able to vnderstand things.

Supernaturall is, of

• grace.
• glory.

The Word is light, that is, the fountaine of this manifold light, yet notwithstanding, this place is to be vnderstood of naturall light, as it may appeare out of the 9. verse.

And it is the reasonable soule with the faculties & instru­ments, hereof the Word is the maker, which because from the first creation of it, it had a knowledge of diuine truth, & now hath certaine sparkles thereof, it is called light: and that truly, not onely because it is precious as light, but for that as the Sunne hath it selfe to the world, so this light vn­to man.

Men, are all, and euery one: so that of necessitie we are to vnderstand this of naturall light, eyther before, or after the fall.

He was also the light of Angels, but the speech is direc­ted to men, he speaketh nothing of Angels.

These are the words, the vse followeth.

1 The principall thing in a man is his reasonable soule, for the beautifying whereof we are to labour.

2 So is the Word light, as that he doth impart and com­municate the same.

Hee giueth the soule indeede after a speciall manner, in putting it into the body he createth it, and in creating it he [Page 88]doth put it in.

It is not by propagation.

It is not a portion of diuine essence.

3 That witnesse and skill wheresoeuer they be, are to be acknowledged the gifts of God.

4 Seeing that God doth instill natural light, there is cause why we should encrease the same for the vse of this life.

5 If naturall light be from the Word, is not much more supernaturall: so as we are more to labour for this.

Thus hath beene the proposition: Verse. 5 the explication re­maineth, 5, verse, and it is from an euent that the light shi­ning was not comprehended. VVhere are two sentences. 1 The light shineth in the darkenesse. 2 The darknes do not comprehend the light.

In the first sentence we are to search cōcerning the light it selfe, and the attribute, or that which is affirmed of it.

Light is either God, or a creature.

Light is put for God, as 1, Ioh, 1, 5. Now the name of God is taken essentially, and is truly vsed vpon the 3. per­sons.

But heere it is applied and attributed vnto the Word, as it appeareth out of the context. Besides Christ himselfe, Iohn, 8, 12. calleth himselfe light.

Indeed most iustly. Who was not only prefigured in the Ʋrim of the Priests, but also in the Candlestick.

Moreouer, Esay, 60, 2, and Luke 1, 78. In which respect also hee may be called the day starre, 2, Pet, 1, 19, Mala, 4, 2, he is called a sunne. Hence the imitation into Christ is called light, 2, Cor, 4, 4, & we are said to haue receiued light, Heb, 10, 32.

Now Christ is called light by a metaphor or borrowed kind of speech. 1 For that he is the brightnesse of the glo­rie of his Father, Heb, 1, 3.

2 For that there shineth vnto vs the knowledge of the glory of God in the face of Iesus Christ, 2, Cor, 4, 6.

3 That as the light is some spirituall thing, so it is cer­taine, that the Word, as he is considered in himselfe with the [Page]Father, is of that nature.

4 VVhat things the light effecteth, he doth much more, namely to lay things open, to declare differences, to shew the way vnto our feete. &c.

5 Because there is no darknesse in him, that is no sin, nor affection to it.

6 And because it is most excellent light, as that it can darken the sight of the eye, which we can neuer thorough­ly behold.

Quest. How are the Apostles said to be the light of the world?

Aun. By reason of the light of doctrine.

Wherefore let vs know, 1 That what things we would know touching God the Father, the same are to belearned from this light: He is in the bosome of the Father Ezegesato, he hath declared him, heare him.

2 When as the light shineth in the face of Christ, it is in regard of his incarnation, otherwise wee were not able to perceiue the brightnesse. Wherefore euen as they which see the ecclipse of the sunne in the water, so let vs behold God through the slesh.

3 That carnall and sensuall thoughts are to be remoued. This light is a spirit, and to be worshipped in spirit, and to be beheld by the eyes of the mind. Indeed we shall see with our bodily eyes, his body in heauen.

4 As Christ layeth all things open, so especially those things which appertaine vnto saluation, Esay, 9, 2. Luke, 1, 79, Luke, 2, 32. Without him there is no light vnto saluati­on. Wherefore Paule, Ephe, 3, 4. Christ is the key of the Scriptures, &c. He is he that giueth light.

5 Yea, he bewrayeth as light, what difference there is be­twixt the Law, and the Gospell. Heb, 5, 14, Philip, 1, 10.

6 Hee sheweth the way vnto heauen, he is the light, the life, and the way: without him we shall wander, and goe out of the way.

7 None can truly belieue in Christ, and yet haue a pur­pose to sinne.

What communion is there betwixt light and darknes? The light scattereth darknes.

This is the subiect, the attribute followeth. Shineth in the darknes.

To shine, in this place, is to shew it selfe cleerely. For it is the Sunne.

Besides, the time is to be considered, which signifieth that it is now, and continuall.

Who therefore would not open his eyes, considering that Christ shineth, Esa. 60, 1.

2 Seeing Christ had no neede to shine to himselfe, but onely to his, why should not we shine to others, and not hide the good things we haue?

3 At the time when Iohn wrote, Christ had ascended into heauen, and yet he saith that he now shineth, euen as he did before.

Wherefore now also he shineth, that if we would open our eyes, we cannot be ignorant. Let vs take heede that this be not our condemnation, that the light came into the world, and we loued darknes.

4 And seeing he doth continually shine, men shall be without excuse.

But he shineth in the darknes.

Darknes is

• properly, to the eyes.
• improperly, to the minde.

The light truly shineth euery where, yet notwithstanding there is this darknes of the minde.

By darknes, is meant a thing that is darke, the adiunct be­ing put for the subiect, as wickednes for a wicked man.

This darknes therefore are men, as Ephe. 5, 8, hence are the works of darknes. Truly such are men by nature after the fall. Where wee are to consider the affection and the measure.

The affection or priuation, is a losse of light. This light was the glory of the image of God, seated in the mind, and in the will.

This is wholy lost in matters of saluation.

The measure is so great, that we are darknes it selfe, not onely darke, and surely the very darknes of Aegypt that might be felt, which doe not onely want light, but also shut it out, that how great this darknes is, we can hardly iudge.

1 How great therefore is our miserie, so long as we liue in the darknes of our minds, and of our wils.

2 So, as that we see this to be the cause of ignorance, er­rors, and all manner of sinnes.

3 Neither are we able to doe any thing so long as we are in this darknes, where-with we are ouer-whelmed.

4 Why doe we not therefore 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.