and things being alike I loue my selfe in greater measure Hetherto the summe of the second table which Christ commendeth in that hee saith it is like to the other 1 hard to be kept 2 necessary 3 profitable wherupon the former the Law and the Prophets doe depend that is are chiefly spent in setting downe the duties contained therein The commaundements themselues of the second Table follow requiring all duties of all sorts to men and these are of practise and act or of motion and first thought Practise or act signifieth such as are with consent and these are verse 12 13 14 15 16. whereof as the persons towards whom they must be practised are diuers so are the kinds The persons are superiors or betters and others Duties in respect of betters are commaunded verse 12. before the rest to shew that publique must be preferred before priuate The commaundement requiring these duties is the first with promise Ephe. 6 2 shewing some speciall regard that ought to be had thereof One may doubt howe this should be true since all commaundements if they be kept haue promise of life and againe seeing the second commaundement likewise hath promise of mercie to thousands c. But we are to aunswere that Paule in calling it the first he meaneth the first of the second table and the first which hath particuler promise the commaundements all and so the second haue a generall and indefinite promise This commaundement chargeth to honour Parents and forbiddeth the contrary It hath two parts the dutie the promise The dutie is honour thy father and thy mother The promise in the rest The dutie setteth out the parties and the thing The parties honouring to be honoured The partie honouring or who is to honour thou that is euery one as before noble as well as others great men as well as others So did Salomon honour his mother though hee were a King 1 Kings 2 19. so did Ioseph his parents hee beeing a great Prince This must be thought of for all practises of honor The parties to be honoured father mother Who signifie all other superiors whatsoeuer whom God thus calleth to teach all superiors to be affected to theyr inferiors as parents to children in which meaning the Romans called their chiefe men fathers and withall to teach inferiors in what kindnesse they are to performe dutie to wit as children doe to Parents But Christ forbiddeth Math 23 9 to call any man Father Auns Christes speech must be taken in his owne meaning Hee meaneth heere father in that sence it was vsed among the Pharisees and such as would be counted learned So else where dooth Christ speake fitting himselfe to the conceits of his hearers as Iohn 5 31 If I should beare witnes of my selfe my witnesse were not true That is if I were as you suppose mee to be So likewise Iohn 7 16 My doctrine is not mine that is as you take me to be a meere man c. After the same sort forbiddeth he to call father The Iewes and Pharisees vsed this as a swelling title being desirous to be called in Hebrew Abothemi that is our Fathers as the holy Father the Pope so the Romish priests are Prince c. 4 Then may superiors looke for all duties with a good hart when themselues performe theirs First among all are naturall parents Their duties are ioyntly 1 Before euer they haue children to endeauour themselues to be in the couenaunt of God that their chyldren so may be else are they butchers of their children before they be breeders out of Gods couenant better not to be Other parents one calleth parents of dirt Parents are in the couenaunt when they belieue in Christ and are baptised 2 They must mary in the Lord. Children in whoredome are branded with perpetuall infamie Those marry in the Lord when both professing true religion haue parents consent and holily doe consumate solemnize mariage wherein the children are begotten 3 Such children as God shall giue they must consecrate to the Lord as Hanna did Samuell it is like Eunica did Timotheus Especially God required the first borne 4 Asloone as may be conueniently they must procure them to be baptised in the presence of faithfull witnesses Esay 8 2. 5 All their life long they must giue their children good example As their childrens yeeres will beare they must bring thē vp in nurture and instruction of the Lord. Ephe 6 3. And first acquaint them with the grounds of truth necessary to saluation 1 at home 2 bringing them to publique assemblies 3 looking that they behaue themselues well there Secondly as soone as may be to breake them of theyr corrupt desires The neglect of this marred Ophni and Phineas Elies sonnes Adoniah Absolon Dauids sonnes Thirdly to invre them to doe things rather for to please God then for flattering or gifts Fourthly they must not make them too gay in coates but allow them conuenient diet and attire Fiftly at least let them learne to write and read 7 They must pray for their children 8 They must obserue their childrens dispositions and gifts and thereafter prepare them to such a kind of life and calling as they shall be fittest for Gods glory the common good taking heede of idlenesse and euill companie 9 They must haue a care in due time to prouide meete mariages for them In dooing all these as the fathers gifts are commonly the greater so the greater must his endeuour be But in any case this must be looked vnto that the parents be not deuided that that one doth both must doe one must not cocker against the other one neuer mar what the other maketh This is a common fault this way The mother she hath her peculiar 1 to nurse her owne child if well she may otherwise to get a godly wholsome and carefull nurse 2 to teach it at home in the tender yeres 3 to looke to the cleanlinesse and handsomnesse of it All these same things should others doe who are in the place of naturall parents Parents by spirituall office follow father and mother Father as before so was Paule to the Corinthians 1 4 5 to Timotheus 1 1 2 to Titus 1 3 to Philemon 19. Such an one is hee who is set ouer vs in the Lord enabled with gifts endeuouring the sauing of soules Whose labors if God blesse he is more then a father By fathers we be by such we blessedly shall be though it be GOD who is the chiefe worker Thus was Elias to Elizeus Elizeus to king Ioas. One who endeauoureth this way must be in sauing doctrine deliuering it easily to be vnderstood as particularlie as may be besides prayer and continuance in all Mother is the Church Gala 4 26 out of the which there is no saluation so that hee hath not God his father vvho hath not the Church his mother This is the Catholique Apostolique Church built vppon the Apostles and Prophets Aunsw Before I doe it I must out of
thanke God for them 3 We must imitate them as farre as our kinde of life will suffer 4 Wee must incourage all we can those in whom such gifts are To such as excell vs in blood we must yeeld that which the lawe and our country customes and curtesies affoord Thus much for the thing A question may be whether a man may giue ouer and not take the honour due vnto him Aunswer The honour is commaunded by GOD and therefore none may release it but God Quest What if one be a childe one way and a Father another way Aun He must giue and take honour accordingly Quest Must this honour once giuen continue the same to the same partie Aunsw No longer then hee continueth in such a kind a Father Thus far hath beene the dutie the promise followeth the which is not read alike by all Interpreters The word which is translated that thy dayes may be prolonged may be taken passiuely or actiuely Passiuely as some other words Iob 4 19. Luke 16 19 in which sence some take it heere Actiuely that they may prolong in such sence speaketh Paule 1 Tim 4 16. Iam 5 20 Acts 26 18. Thus it seemeth to be taken heere as it is else-where and as some learned men thinke wherefore let vs reade it that they may prolong thy dayes c. Wherein we may consider the kinde of the gift and the meanes of it The kinde of the gift is prolonging of daies vpon the land which the Lord thy God giueth thee The meanes are parents In the kinde is the naming of the gift and setting out of it It is named prolonging of dayes set out by the Land which the Lord giueth The chiefe thing is dayes set out by prolonging Dayes by an vsuall manner of speech in scriptures signifie time because a day was the first sensible distinction of time Now though nothing else be named somewhat must be vnderstood for onely to haue dayes may be no great fauour as in all of them to be in death Hee meaneth therefore dayes of life naturall ciuill not onely so for though a man had neuer so many daies yet liue in sicknesse want disgrace his increased dayes should increase his woe Hee meaneth therefore dayes of life florishing in good health and outward fauours of God as Esay 65 20 21. for indeed life is not to liue but to be in good health Prolonging is not a lengthening aboue the appointed time but granting from the first a long time of life So that now this prolonging of daies is the florishing condition of any state familie or person wherein is quietnesse and peace 1 Tim 2 2 Wealth Rom 13 4. Somewhat may appeare by the contrary Esay 3 4 5 13 Pro. 30 17. 1 It must be remembred this promise is not made for the defect of the former dutie performed but vpon Gods own meere mercie to shew how acceptable the dutie is 2 We are not to iudge alwaies of the fauour of GOD to saluation by this benefit for sometimes it is bestowed vpon the wicked nor on the cōtrary to thinke that where it is not that therefore there Gods displeasure to damnation is But then may we iudge that wee are in good estate with it if in it we profit in all-sauing graces if we vse long life to make vs approch the neerer to heauen and likewise vse it to the good of the Church 3 This gift is not generall and perpetuall but as GOD seeth it expedient for vs wherefore if the question be asked why God alwaies doth not giue to the godly long life heere it may be aunswered it is because that God doth see that it is not the best for them Againe this promise is more for a state in generall of a kingdome country or corporation where this duetie is performed that it shall florish then that euery speciall person shall haue long life Besides if God while hee promiseth long life giue euerlasting life he breaketh not his promise Hetherto the gift named the setting out of it further followeth vpon the Land which the Lord thy God giueth thee Where mention is made of a Land and the giuer thereof This Land no doubt was the land of Canaan which God promised to his people when they came out of Egipt vnder Moses conduct and afterward gaue it vnto them by Ioshua wherein they afterward continued vntil they were carried captiue elswhere Yet so as that it is true of any land where God setteth his people yea any Citty Towne or house Now this land aboue others is mentioned because it was a sacrament of the heauenly Land So as that Godlinesse hath the promise of this and that life which is to come In outward benefits of this life we should be lifted vp to thinke of others and that life which is afterward The giuer of this land is the Lord thy God These are the words of couenaunt So as Gods couenaunt to vs is the ground of all his fauours to vs in which if we be not we cannot looke for any thing wherein we may haue comfort We haue nothing of our selues it is Gods gift Any thing that we haue must we thanke him for when we haue it and seeke it of him when we want it If God giue earth much more giueth he heauen and euerlasting life Thus farre the kinde of the gift the meanes follow they that is thy father and mother as saith the wise man Ecclesiasticus 3 10. Now parents are said thus to doe as Timotheus is said to saue himselfe and those that heard him 1 Tim 4 16 while he is the meanes of theyr saluation So parents are sayd to prolong their children when they are meanes thereof indeauour themselues in such things as may procure the same This they doe in discharging their duties euery way as before hath beene set downe And heere the Parents blessing is to be thought of which no doubt is much to be respected VVe must put difference betweene the blessings of the Patriarks Abraham Isaac and Iaacob and such others vppon their children and betweene the blessings of other cōmon men The Patriarches and such parties were propheticall and certainly did foretell what should be by diuine inspiration other mens blessings are but in wish and desires by prayer And this blessing of parents is an earnest desire of a parent that thinges may befall the children according to the will of God Which in good may be looked for when 1 Parents haue done their dutie towards their children 2 Children haue obeyed theyr parents In euill may be feared when parents haue done theyr duties and children will not obey but neuer if parents wish euill when theyr children doe well Parents are therefore too blame which inioyne euill things to their children vppon their blessing as they say for that curse causelesse shall be fruitlesse So are those that are giuen to cursing Commaundement 6. Hetherto duties of and to superiors nowe followe the commaundements which require duties towardes
obiect Action visiting Obiect iniquitie Set out by the subiect of the fathers Visiting commeth of a Latine word to visite to visite is often to come to see to take knowledge and to iudge and doe thereafter in which sence wee vse visitation So doth God proceede Gene 11 5 Gene 18 21. Now because when God so commeth and findeth men faultie he is wont to punish therfore is visiting sometimes put for punishing as psalm 89 32. I will visit their iniquitie with the rod and theyr sinnes with scourges And of Dathan and Abiram If these men be visited after the visitation that is the punishment of all men Num 16 29. VVhereupon some translate it heere rendring or repaying The obiect is iniquitie that is sinne or breach of the law of God and more specially breach of this law the which God neuer leaueth vnpunished This iniquitie is further set out by the subiect in whom it is said to be that is fathers and ancetors Thus much what God doth now followeth to whom vpon the chyldren or sonnes vpon the third and fourth generation Where we may see vpon whom and how many He doth thus to the sonnes and posteritie Que. Doe children beare the punishment of theyr Fathers sinnes Aun Yea of some as of the first sin of our first parents Adam and Eue and likewise of such actuall sinnes as our fathers haue taught vs to practise otherwise not For better vnderstanding whereof know that in sin we may consider the fault against God and the punishment whereby God is wont to shew his displeasure Wheresoeuer the fault is the punishment is deserued Punishments are spirituall or temporall and of this life Spirituall hindering one frō euerlasting saluation these doth neuer God bring vppon any but for his owne fault and therefore originall corruption is partly our own fault because we are part of Adam Of this lfie are such as doe not hinder a mans saluation and befall the godly and wicked both alike and are to the godly many times profitable Now indeede sometimes by occasion of others the godly feele some outward smart but still with Gods loue so as such sufferings are no punishments but exercises and benefits and therefore God neuer punisheth in anger other mens sinnes in vs but such as we haue and learne from thē Now for that idolatry is learned by parents for the most part therefore God sheweth that the dutie which children owe to their parents shall not excuse them if they learne idolatrie and false worship of God from theyr fathers Now all this while no certaine punishment is named that the offenders might feare all neither is time mentioned that euer punishment might be looked for How many this punishment concerneth is vpon the third and fourth generation of them that hate me Where first we must remember that this doth not stretch as partly we saw before but to such as hate GOD that is who breake this commaundement so as that wee may see all breakers of Gods commaundements in some sort doe hate God vnder what pretence soeuer it be And that it reacheth to the third fourth generation that is I take it to any that doe breake this commaundement some named for all thus wee see how God destroyed the Canaanites c. This manner of speech is vsed 1 to teach vs that this kinde of sin is often conueied by parents to children 2 That parents should be carefull to instruct theyr children in the pure worship of God 3 That children if they meane to be free from Gods punishments should especially seeke from their parents to learne to worship God purely So as that it is much for the worshipping of God of what parents one commeth and heere wee may learne to aunswere the Papists what we should thinke of their ancetors and ours who died in Papistrie For wee see that three or foure generations may hate God Thus much for Gods zeale in his iustice now followeth his zeale in his mercy shewing mercy to thousands that loue me and keepe my commaundements Where we may see what he doth and to whom He sheweth mercy that is forgiueth their sinnes bestoweth sundry fauours of this life and of that which is to come as in Abraham Isaac Iacob Dauid not for their vvorkes but as the word is for his mercie But some may say how is this true seeing that many idolaters florish and true worshippers of God are punished Though Idolaters scape heere they are punished heereafter and though the godly heere are vnder the crosse yet are they in Gods fauour and shall enioy him for euer afterward Thus much for this second commaundement and the manner of worshipping the true God ¶ Commaundement 3. Now followeth the end in the third commaundement wherein is set downe not onely the end of the worship of God but of all other duties whatsoeuer The summe of all which is commaunding to purely vse the Name of God and forbidding the contrary and that in the charge and the reason or sanction The charge is Thou shalt not take the Name of the Lord thy GOD in vaine Wherein is forbidden the taking of the Name of the Lord in vaine Gods Name is himselfe he is his Name so often haue we in the scriptures hallowed be thy Name that is thy selfe call vpon the Name of the Lord that is himselfe And it setteth out vnto vs his essence and diuine beeing his titles or surnames as God Father Sonne and holy Ghost Lord Iesus Christ all his attributes as omnipotent mercifull c his word written spoken read heard his workes of first creation of gouernment in iustice or mercy any of his holy ordinances c. Thou shalt not take thou that is none shalt not that is must whereto is counted happines Psalm 32 1. Rom 4 7. And though no particuler punishment should folow yet impunitie is punishment enough God is greatly angry saith one when he is not angry that is correcteth not And an hard hart is punishment enough So as that a man may be grieuously punished and not feele it How grieuously GOD punisheth this sinne looke Zachary 5.2 4. Leuit. 24.16 Num. 5 27. The certaintie of the punishment appeareth by the manner of speech counting guiltlesse hee will not hold guiltlesse that is at no hand will he hold guiltlesse Besides in this threatning of punishment no time is prefixed that offenders may feare alwaies for indeede suddainly many times doth God come vppon the wicked 2. Pet 2 3 as to Sodom and Gomorh to Balthaser Dan. 5 Herod Acts 12 22 to Ananias Sapphira Acts 5 c. Furthermore no kinde of punishment is named as before that we may looke for all Last of all there is no exception of person euery one offending shall be punished Heereupon we might do well to take heede we doe not offend in this kind The most vsuall grosse way of offending here is by vnlawfull swearing Vnlawfull swearing is forswearing or vaine swearing Forswearing is swearing to a thing
Hierusalem Looke Psal 110 3 Psal 8 4. So should we doe This multitude whole was in prayer Ioyning in hart to one voyce or with one voyce did pray There was no priuate behauiour or exercises The children ioyned with them Now followeth where this was without that is in the first part of the Temple appoynted for the people to shadow out that yet things of Christ were not most cleere This was but ceremoniall neither was it in base conceit of the people 1 The Papists haue no warrant for prouiding so now especially with that contempt of the people not prouiding for their edifying 2 The Iewes kept Gods ordinances in small matters so should we not count it precisenesse 3 Much more should we keepe the great commandements The time when while the incense was burning This was early in the morning 1 We must be early in Gods seruice 2 Must know the meaning thereof 3 In hart must doe as the seruice sheweth The last is how long While the incense was burning It seemeth that it was not very long but it was the vsuall time appoynted by God kept by the people now the Iewes manner was being with the first not to depart till the assembly were dismissed as Numb 6 23 so Nehem 8 3. And for continuance looke Act 20 7 11. Some were with Christ three dayes Matth 15 32. This is spoken of prayer it must be stretched to preaching to diuine seruice and worship of God It is hard to continue in any good thing much more in these yet must we endeauour thereafter To leese but a part is very preiudiciall It is not well to mislike a man for holding vs the time Thus far for the time the messenger followeth verse 11 Verse 11 and so forward Where we may sunder the person and his speech The person verse 11 12. The speech in the rest And the person alone or with the accident which fell out at his presence In the person may be marked 1 his nature and office an Angell of the Lord 2 his manner of presence he appeared to him 3 His situation and place standing at the right side of the altar of incense In the nature and office may be seene what he is an Angell Whence and from whom of the Lord. Angell is a greeke word and signifieth in scriptures first a nature or substance spirituall created according to the image of God being no part of another And this is one of the most excellentest creatures that are Secondly it signifieth office or one sent in which sense Iohn the Baptist is called an Angell Mala 3 1. Thirdly it signifieth both these together as els where in scriptures so in this place And so Angells are sayd to be ministring spirits c. Heb 1 14. The Lord heere is the true Iehoua whose the Angells are sayd to be 1 For that he created them 2 They are about him in most speciall manner of seruice 3 Doe his commandements towards all the creatures but especially toward his Church Yet is it not ordinary especially in these latter times immediatly to vse these toward men We may learne from hence 1 Angels are not onely motions they are essences and beings 2 How carefull God is for the good of his children that rather then they should want sendeth his owne Angels for their good Quest Could not God haue acquainted Zacharias with this some other way Aun Yes but for the excellency of the thing he vsed an Angell 3 We must take heede how we hurt godly men vpon whom Angels doe attend 4 We ought to be ready to serue the necessities of the Saintes sithens the Angels are so 5 None should thinke basely of the Ministerie seeing Angels some times execute the duties thereof and that in smaller matters then to teach saluation by Christ So that parents should not grutch their children to the Ministery The manner of presence followeth appeared to him Heere is how he bewrayed himselfe and to whom He bewrayed himselfe to sight for so signified the word appeared that is was seene Hee appeared by hauing a bodily shape most likely of a man wherein appeared extraordinary brightnesse Otherwise Angels haue no bodies of their owne The bodies they haue are not Phantasticall but made and dissolued by God Why do Angels appeare like men Some thinke in former times to prefigure the incarnation of Christ I iudge that they might more familiarly be with men This appearing is extraordinary 1 Doe not thinke that Angels haue bodies of their own Thevr wings signifie theyr swiftnesse to doe the will of GOD. 2 God making and dissoluing Angels bodies can doe any thing 3 Neuer looke after apparition of Angels The word sacraments are cleere enough Good Angels speake according to Gods word He appeared to Zacharias So godly men finde more fauours then they looke for Some beeing hospitall receiued Angels Heb 13 2. Let vs waite therefore in our callings in well dooing The last is his situation standing place at the right c. that is about the Altar and at the right side Standing sheweth readinesse to deliuer his message For the Altar looke Exod 30 1 2 3 c. Right side is in comparison of man Hart in man is the left side the other is right which according to diuers positions changeth The Iewes Temple had three partitions It looked to the West The Altar of incense was in the middle partition This of East and West is not but ceremoniall so as the Papists haue no reason to presse such constitutions The accident which fell out at the Angels presence followeth verse 12. And when Zacharias saw him he was c. Verse 12 VVhere the chiefe thing is Zacharias beeing troubled and feared This is set out by the partie Zacharias the occasion seeing c. We will follow the words Zacharias as before a godly man walking in all the commaundements c. So hath it beene with other godly men Daniell the Shepheards Peter Acts 12 11 Esay 6 5. 1 The best men cary about them some reliques of sin corruption which may humble them 2 No doubt Zacharias was not thus but vpon this occasion so as wee must not iudge of our estate by present feeling and confidence 3 It is hard to come to a thorough insight into our weaknesse or measure of strength 4 If godly men be sometimes thus shaken themselues nor others must not for that mislike them 5 And if godly men feele these somtimes what may the wicked looke for The occasion is seeing that is the Angel Not onely for that he was in a place where at such times none but the Priests were to be but also for that there appeared some glory and maiestie more then ordinary in a man It is to be marked that the Angel comming to Zacharias was seene of him Balaam a good while could not see the Angel 1 This must we labour after whē God offereth meanes to see and perceiue them 2 Till Zacharias saw he did not feare
beare where is the speciall manner and the time indefinit Beare the word vsed signifieth as wel to beget as beare the meaning is shall conceiue goe with child and in time be safe deliuered It had beene some comfort that she might haue helped to bring it vp as a dry Nurse but to beare it in her body was very much not only in respect of the great paines of child-bearing in any but especially of the first childe when the Mother is very old or very young there is great danger yet the spirit of God speaketh nothing hereof though it implyeth them 1 Mark that these outward burdens of bearing bringing vp children are common to the godly and wicked so as that the most godly shall not be freed from them 2 Women thinking of paines of child-bearing should renue repentance for the first fall remembring the curse euer since 3 Though Gods benefits be sometimes mingled vvith crosses and hardnesse wee must not be discouraged looke not at the hardnesse looke vpon the fauour The time is indefinitely set 1 to exercise his faith And yet God performed it as soone as might be so diuers times God dealeth with his The party to whom this gift is to thee O old and not very rich Zacharias Que. To me might Zacharias say and not to herselfe Aun Yes to her to but to thee as of thy body lawfullie begotten which thou in most speciall sort must thinke of for thy selfe because 1 How soeuer children are to the Mother they keepe and propagate the Fathers name to posteritie and stand in his stead 2 In old age begotten they are wont to be loued most as Gene 24 36 and Gene 37 3. For that the Father seeing them thinketh him selfe not altogether spent is delighted to refresh himselfe vvith such young things but especially if he haue but one and that prooue toward and likely to doe well so is it heere And it is to be marked that the Angell saith shee shall beare to thee and neuer forbeareth to tell him this in respect of his age or want of wealth 1 Thinke that if wee haue such ioy to haue a childe in our old age what pleasure doth GOD take in our beeing borne anew to him after long time 2 Euen Fathers ought to loue their children and the more because they haue had the lesse paines with them 3 We must not be discouraged if God send vs children when we are not likely to liue to see their bringing vp or if we haue not great wealth in that kind let vs doe our vttermost for the present and leaue the rest to God Salomon and loseph did not fare worst 4 Children are bound to increase mutuall loue between parents 5 Husbands should more loue theyr wiues for more children brought forth Looke Gene 29 34 1 Sam 1. The kind of benefit is a sonne A child is a benefit Especially to a Iew. Promised children in scriptures were excellent as Isaac Iosiah Christ Sampson the Shunamites child whom some thinke to haue beene Ionas the prophet Let vs thanke God for children and indeauour they may be good by praying for them giuing them to God vsing all meanes for their good Now followeth the further or more largely setting downe of the latter clause of his message and that 1 by the name 2 by the effects of this child For the name it is said thou shalt call his name Iohn Wherein we may consider the name the party who giueth order for it the meanes by whom it is The name is Iohn Iohn may some body say did the Angell speake English No but he signified such a name as our Iohn expresseth The name Iohn in the Hebrew or Siriack is of the name God Iah and a word which signifieth fauour fauoured of God Neither is this name thus but all for the most of scripture names are significatiue implying some good thing So should our names which we giue be Some offend in excesse as those who take names of God as Iesuits Emmanuel Of Angels as Gabriel Michael c. Of vertues as patience grace c. In defect as giuing names of flowers or stones or Heathen names to Christians Quest Is it not lawfull to giue any of these latter names noted Aun I thinke it not so conuenient for that there be other very good and we ought to vse what meanes of good we can c. The party who giueth this name is implied to be he who sent the Angell what is God so hath he giuen names to other choise persons in scriptures To teach vs to marke such notable personages whom God hath so called we shall find many worthy things in them As also that we should marke euen names and the least things in scripture much more the greatest Now it is to be marked that it is said thou shalt call that is thou oughtest to call when I so appoint that though it be but a small matter thou doe not violate this charge Nothing is little which God commandeth One cannot be to precise in keeping the least of Gods appointments The meanes by whom this name is giuen thou that is his father So doe we see elswhere in scriptures so did Adam giue names to the creatures so did Iacob change Be-nonie to Beniamin And whereas mothers doe it it should be by the liking of fathers Wherefore Parents should not wholy put ouer this duty of name giuing to children to the witnesses And if the father should giue the name it is most meete he should be present at the giuing of it for that in his right the child is interessed in the couenant Now followe the effectes of this child and those 1 by themselues 2 in their causes By themselues verse Verse 14 14 which according to the diuersity of the parties are diuers One party is the father the other many The father was old and as it might seeme comfortlesse in this age yet God respecteth him as no doubt he doth others in the like case Ob. It may be demanded whether the mother should not haue comfort Sol. Yes but that is implied in the fathers ioy The things which are said to befall the father are ioy and gladnesse both which arise from conceit of some present or hoped good They differ not much saue that ioy may be said to be more inward gladnesse more outward ioy the lesle gladnesse the more These and such like affections are diuersly in the vnregenerate regenerate In the regenerate they are 1 in this which please God 2 stirred by the spirit of sanctification 3 kept in good measure It is otherwise in vnregenerate These were to be in Zachary in the best kind It is not said whence these should come certaine it is from GOD. Godly men are not Stoicks All reioycing is not lawfull The ioy we haue God giueth God giueth for comfort God promising outward things we are to looke for them by faith and the more he giueth vs the more must we be cheerefull in his
our owne soule and body Looke psal 139 13 14. and Iob 10 8 9 10 11 12. Thus much for duties professed in respect of the creation duties in respect of prouidence follow 1 That we acknowledge all things to be most wisely ruled by God 2 That he hath particular care of vs. 3 That the Angels watch about vs. 4 All the creatures shall worke for our good Iob 5 22 23. 5 Be contented with whatsoeuer God doth 6 Vse not the name of fortune lucke chaunce 7 Tempt not God by neglect of meanes 8 Remember Iam 4 15. Hetherto touching God essentially now followeth of him personally Whatsoeuer is said of God in generall in this Creede or in the scriptures is true of euery person the Father onely is not Creator and almighty but so likewise is the Sonne and holy Ghost It may be obiected that the Sonne doth nothing of him selfe Aun True not without the Father but all with the Father 2 Not in the sence the Iewes conceiued of him taking him for a bare man so he doth nothing Que. Why are these ascribed to the Father Aun Onely for order Of God personally it is said that he is Father Sonne holy Ghost First is Father Father is a name that cannot be vnderstood without respect to child or sonne God is father of a sonne who is GOD or of sonnes who are men To vnderstand God the father of a sonne who is God somewhat must be touched concerning the misterie of the Trinitie There is as was said before but one God There are 3. persons Father Sonne holy Ghost A person is a manner of beeing in the God-head distinguished by an incommunicable propertie The persons be coequall and coeternall The Father is of none The Sonne is begotten of the Father The holy Ghost proceedeth frō the Father and the Son The Sonne may be considered as not incarnate and nowe incarnate Not incarnate he was called the Word incarnat the sonne of man In respect of his person and manhood hee is the Sonne of God To vnderstand God the Father of sonnes who are men somewhat must be touched concerning the mistery of our redemption and adoption Of mankinde which might haue perished by the fall of Adam it pleased God in Christ to adopt and make some to be sonnes vnto himselfe Ephe 1 5 Iohn 1 12. Que It may be demaunded whether wee must belieue in God the Father of Christ or our father or both Aun Both. So saith Christ your father my father Praying himselfe calleth father and teacheth vs so to pray Our Father Let vs then consider the grounds of scriptures the meaning of this article and what we doe therein professe But because there be two branches implied first consider of the first then of the latter And that wee ought to belieue in the father of our Lord Iesus Christ it appeareth for that God himselfe maketh himselfe knowne by that name Math 3 17 Luke 3 22 Heb 1 5. He is praysed vnder that title 2 Cor. 1 3 Ephe 1 3. Christ promiseth Iohn 14 23. Is prayed vnto Ephe 3 14. The meaning heereof is that I acknowledge to belieue in that God who is the Father of our Lord Iesus Christ And heereby doe disavow all Turkish Iewish doctrine which holdeth not the doctrine of the blessed Trinitie Now for belieuing in God who is my Father God promiseth himselfe so to be 2 Cor 6 18 Iere 31 1 more particularly Exod 4 22 23. God commaundeth so to be called vpon Iere 3 19. And findeth fault that any other should be so called Iere 2 27 Math 23 9. Christ himselfe applyeth this name Math 6 8 14 15 18 and that very particularly Math 6 18. Thus did the godly Esay 63 162 So are we taught Mat 6 6. Luke 11 2. I meane then that I know the doctrine of adoption am perswaded that it belongeth to me I know it when I know whence I am redeemed namelie from misery for whom I am adopted namely for Christ how I am assured heereof to wit by faith I professe in this branch 1 To make more account of this that God is my father in Christ then of all thinges in the world beside 2 To looke for all fauours from God as a Father beeing now made a sonne of his The first fauour is Gods sparing as a father is wont to doe Mala 3 17. This is in 1 not imputing faults 2 not inflicting punishments 3 moderatly and gently chastising 4 in taking in good worth the weakenes and vnperfectnes of our obedience Hence must needes arise great peace of conscience and ioy in the holy Ghost The second is the Spirit of adoption whereby wee crie Abba father This Spirit 1 hath boldnes to come into the presence of God 2 Ability or gift to poure forth prayers and desires and prayses 3 Perswasion that al are heard and accepted of God The third is his care to prouide things necessary for vs 2 Cor 12 14 Math 6 32 Psal 23 From hence we haue that 1 which is enough 2 Where-with wee are contented 3 That which God blesseth as the womans oyle the Iewes apparell The fourth is his defence of vs. Keeping vs from euill Deliuering out of euill The fift title to the creatures which we lost by the fall of Adam The sixt certainty of inheritance in heauen All mens children are not heires but Gods are and fellow heires with Iesus Christ 3 I professe to performe all duties to God as a child to a father For there is no benefit but requireth a duty All the duties which wee owe to God or can performe are honour Exod 20 3 Mal 1 6. This honour may be considered in respect of God our selues and others In respect of God we ought 1 To acknowledge this our being sonnes is meerely of grace 2 To seeke to God in all our wants 3 To thanke him for all fauours 4 To take all his instruction 5 To obey his commaundements 6 At his corrections to acknowledge our faults and amend In respect of our selues remember whence we came into this fauour to carry our selues humbly all the time of our liues In respect of others who are without and haue not yet giuen their names to Christ wee must doe nothing to the shaming of our house and father but all things to his glorie Who are of the Church all of vs hauing one father to be one to other brother and sister Hitherto of the first person the second followeth to I beleeue in the holy Ghost For the doctrine touching the second person wee may speake of it ioyned with the former and in it selfe It is ioyned with this word and. And sheweth that it goeth with the rest and in this order It goeth with the rest as may appeare euery where in scripture so as that it is not enough to beleeue in the former The order is that it followeth the former not for any vnworthines it hath in respect of the former but for that somwhat must
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 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 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 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 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 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 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 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
more they who doe not 1 know 2 acknowledge 3 loue 4 belieue 5 obey Christ Now if Christ the King of heauen and earth was not receiued why should we thinke much if we be not The eyght thing said of the VVord is whosoeuer Verse or as many as receiued c. VVherein we may consider what he doth and to whom He giueth prerogatiue to be the sonnes of God to such as receiue him These are noted by two markes of fayth and regeneration In that which he doth we may marke what it is called who doth it and the thing done It is called a gift in that it is sayd he giueth Giuing is free bestowing of property this is free else were it desert or bargaine or some such And indeed Christ was giuen to vs. Esay 9 6. Iohn 3 16. But it may be obiected that it is a ransome or purchase Answere As it is from Christ to God the father so it is a ransome but from the Father and Christ to vs a free gift So as that there is nothing in our selues to procure this nor keepe it but all is fauour which wanting we must pray for hauing we must prayse God He that doth this is the Word It may be obiected that euery good gift is from the Father of lights and so from the Father Father Iames 1 17 is a name common to the three persons But putcase it be for the first person the Father giueth all to the Sonne whereupon we may see that the Sonne is God in that he can make sonnes of God and this of being a child of God cannot but be an excellent fauour in that the whole Trinity giueth it The thing done followeth prerogatiue to be the sonnes of God wherein is the kind of the thing and the commendation The kind to be the sonnes of God commendation prerogatiue The Word translated sonnes were better children as it signifieth so as that ignorant people might not be hindred of their comfort intended heere being of womans sex These children are sayd to be of God Child of God is either by nature or fauour By nature as the Word and Christ nothing else It may be obiected 2 Peter 1 4 that we should be partakers of the diuine nature Answer nature doth signifie qualities and properties flowing from the diuine nature not the essence it selfe It is not meant therefore heere Children by nature By fauour are Angels or mankind We neuer shal be Angels for we shall haue our soules at the last resurrection ioyned to our bodyes Angels are spirits We shal be like Angels for immortality needing no bodily thinges being in the presence of God otherwise not Mankind or men and women may be the Children of God by creation or generation adoption regeneration imitation By creation as Adam and Eue whom God himselfe immediatly made By generation as all other men and women Adoption by being made a Child after one is not by nature Regeneration when the beginning of heauenly life is wrought in a party Imitation when one indeauoureth to be like God in recouery of his image Creation is not heere vnderstood For so are all creatures after a sort the children of God and heere the Euangelist setteth out an especiall fauour The other three sortes are true but yet adoption is cheefely meant whereof so much is mentioned in the scriptures and is the forerunning cause of the other two folowing A doption is a word taken from the ciuill lawe Heere it signifieth Gods fauour to some of Adams posterity whereby he taketh them to himselfe in speciall sort giuing them the rites and dues of children Hence commeth the household of faith Galat 6 10 the father-hood Ephe 3. For better knowing heereof we may consider the benefites gotten by this adoption and the properties thereof In the ciuill lawe it is sayd the adopted getteth the adopters name mony and holy thinges as place of buriall c. Ours doe far surmount these for we obtaine Gods fauour and indulgence toward vs. Malac 3 17. Wherein is 1 free forgiuenesse of sinnes all fault and punishment this is blessednesse hath peace of conscience c. 2 Acceptance of imperfect obedience Secondly the Spirit of adoption whereby we cry Abba father This hath a gift and ability to pray promise and perswasion to be heard 3 That our father doth lay vp for vs 2 Cor 12 14 Heb 11 40. 4 Protection in good estate deliuerance out of euill so God dealt by Israell Exod 4 22 23. 5 Quietnesse of conscience in the vse of the creatures Eccle 3 12. 6 Inheritance in the heauens 7 Causing of all thinges to worke for the adopteds good The properties are that this adoption is 1 To a better estate then all the world can afford 2 With exception of the crosse 3 It is permanent though it may be shaken it neuer shal be vndone Thus far the thing The commendation foloweth prerogatiue Some abuse this word for power by nature to some good thing vntruly vnlearnedly They read it so power as that it should be meant to be in the parties power if they would to be the sonnes God Heere it cannot be so taken as being sayd of such who haue the Spirit Sure it is that for first conuersion we can doe nothing but are only passiues Besides I say vnlearnedly for that the word is vsed for prerogatiue or priuiledge diuerse times elswhere 1 Cor 〈…〉 This may appeare to be a very great prerogatiue 1 If we consider who bestoweth it to wit God infinit 2 Vpon whom his vtter enemies most miserable 3 What thinges as of adoption The estate of being a child is inestimable looke Hottom in instit 42. 4 Passing by how many mighty noble c. Iustly then ought we remembering whence we are raised to how great estate cary our selues humbly all our life long 2 Shew all reuerence to God who hath shewed these fauours on vs. 3 Cary our selues so to the world as not discrediting the house we are of 4 Prefer being a sonne or daughter to God aboue all thinges in the world beside Thus far what he doth Now followeth to whom as many as receiued him these are noted by their beleeuing in his name and by their begetting c. These to whom are set out by their duty of receiuing him their generality as many The duty we haue knowen before heere it is set 1 As necessary as no way to be the children of God without it of what condition soeuer one be 2 Noting the tyme of receiuing him to wit when he came among them and proffered himselfe vnto them So that though we haue purpose to receiue him and doe not when he offereth we are neuer the neerer when once the doore is shut looke Luke 13 25. Mathew 25 10. The generality shutteth out no receiuer neither in the manner of receiuing nor in the measure nor in the condition of the receiuer Some cannot receiue Christ euery way outwardly though it be but with a cup of
more playne their being iust is from the framing of their life to Gods word wherein we may see whereto they did conforme in what manner They did conforme their liues to all the commandements and ordinances of the Lord. The Lord is the true Iehoua Commandements and ordinances are two names which set out the word of God Commandemēts signifie the morrall ordinances the ceremoniall law The ordinances are called in Greeke Dikaiomata as you would say righteousnesses whereupon some gather we may be iust before thereby Dikaiomata is the same Word which the 72 Interpreters in the old testament put for Kukkim which when men indeuour to keepe with the morrall law good reason they should be counted iust but that none could fully keepe them see Actes 15 10 where they are called a yoake vnportable Now these commandements and ordinances are written named not some but all and euery of them Quest Can a man keepe all Gods commandements Aun Not of himselfe but in Christ A man may be sayd to keepe all when Christ his keeping of all is imputed to him when himselfe is renewed to keepe all as the Word requireth The Word requireth keeping of all legally euangelically Legally to the vttermost with the whole man so did neuer any but Adam before his fall keepe them and Christ Euangelically when one is renewed by Gods Spirit to like them to indeuour to keepe them and be sory when he cannot This is heere meant so may one keepe them not to deserue by them The order may be marked morrall are set before ceremoniall Learne hence 1 that our life must be framed according to the written Word 2 We must indeuour in all Gods commandements not neglect the least 3 Greater duties must be done first and with greater care 4 Neuer looke to deserue any thing by your working The manner followeth they walked Metaphor that is liued whereby is implyed 1 First they ordered euery particular thereafter 2 They neuer swarued from the Word 3 They continued in it 4 They went forward 5 Looked to their iorneyes end in heauen Now followeth the exposition of before God that is without reproofe One liueth without reproofe when after his effectuall calling he cannot iustly be charged with any grosse open sin before or of men Learne 1. That it is possible for a man by grace in this life to come to this estate 2 Men must haue a care as well of good name as good conscience 3 The most vpright must looke to be exercised with false surmises 4 What the practises are of one that desireth to liue without reprofe And those are 1 To be vndoubtedly assured of the forgiuenesse of his sinnes and of his vnfained conuesion vnto God and often to renue this his assurance 2 To beware of sin in respect of God and his owne conscience 3 Through very hatred of sin not to offend 4 Not to fal again into the same offence 5 To shun a mans proper faults wherevnto hee is most addicted 6 No not to commit the least of all 7 In things lawfull which are not necessary not to be much conuersant 8 Not to intermedle with other mens matters but look what he is called vnto which is needfull that to doe 9 To take heede of all appearance of euill 10 Yea to auoyd euen the occasions of sinne 5 Marke that godlinesse hath authoritie it shall haue witnesse from the wicked 6 Since those people among whom Zachary and Elisabet liued did not depraue them but gaue them their due for reputation let not vs misconster the godly carriage of our brethren 7 What ones dutie is when he is thought amisse of It shall be the part of a Christian man when hee is slaundered by others to retaine charitie and patience 1 To sift himselfe whether hee hath not sinned in some other kind that he may seeke for pardon for it at the hands of God 2 To lift vp his mind from the accuser vnto GOD by whose wisedome all things are ruled and what hee willeth diligently to search and to performe 3 To be grieued more with the sin of the slaunder then with our owne losse 4 Not to be discouraged from endeuour in well dooing For that is the deuils intent by this meanes to make vs recoile 5 Not to seeme to take knowledge of it that it may spread the lesse and that our aduersaries may not from our griefe gather the more ioy The third thing sayd of them joyntly Verse 7 is their partaking in the same crosse of not hauing children as ve 7 where are repeated the parties and their crosse set downe The parties as before Zachary and Elisabet iust c. 1 Gods children are subiect to the same outward discomforts whereto other are so as they must looke for them 2 Walking in Gods commandements the crosse may fall vpon one 1 So as that iudge no man euill for his crosse 2 And as in thy crosse it is good presently to examine thy hart for sin so doe not thy selfe that wrong to thinke that if thou haue repented for sinne God is yet angry with thee 3 Both married parties may be yoaked in one crosse Their crosse is that they had no child because c where is the cause and continuance This is noted as a crosse comming from God children are the good blessings of God and euery thing that hath life hath gift to bring forth it like Children doth God promise and giue to Abraham and others as a fauour Indeed the want of children doth not straight way argue the anger of God they are but a common blessing to the good and bad Euen in this kinde Zacharie and Elisabet had more cause of griefe others though they had not many yet might haue a sonne these had not so much as a daughter Que. Why did God deale thus by them Aun It is enough that he did this neuerthelesse he did it to shew 1 That they were not iust onely for reward as the deuill chargeth Iob. 2 To teach them that children are the gift of God 3 To stir them vp to pray 4 And make them thinke of their dutie to children as to make desire for children 1 Know then that God stayeth from vs children and bringeth such other crosses 1 So as that we must needs thinke them good which God doth insflict And should beare them patiently 2 Children are the fauour of God the more the greater so as they are too blame who thinke them a charge or beeing married would haue none 3 Gods children may want of the common fauours as children c. 4 In the crosse God maketh them drinke deeper then others Others may haue sonnes or daughters these haue not so much as one daughter 5 Yet marke they are righteous and want nothing to euerlasting life so good is God though he depriue of outward comforts 6 As they want the comfort of good children so are they free from paines cost care and haue not the griefe which commeth by euill children
the Priest was in the holy or most holy nothing was said so as the people were not defrauded of edification in the Papists Churches most is done in the Chauncell which the people heare not but walke vp and downe in the body of the Church To this Zachary came first not onely dooing the dutie but in manner and forme as it should be the like must wee doe 2 He was not content to be in the place but to doe the dutie substantially no more must we 3 Though the Temple were then euen a den of thieues hee did not for his part forbeare to come to due his dutie commaunded Why then should we forbeare Gods ordinances for wicked resorters to them so that we doe not cōmunicate theyr sinnes The owner of the Temple is the Lord Iehoua the true God the Father Sonne and holy Ghost Not that he was tied to the Temple or did infuse actuall holinesse into it as some fondly thought but for that 1 God commaunded it to be built 2 It was dedicate to his honour and seruice 3 Thereupon called by his name 4 Wherein himselfe made speciall appearance in fauour 5 And still though it were prophaned kept the name and vse 6 Till the Iewes not returning to God it was vtterly rased 1 Learne first not to thinke superstitiously of Churches putting holinesse in the place 2 Wee must not iudge of our deedes by intention it is necessary to haue Gods warrant for euery thing as Salomon had for the Temple 3 Publique places are for Gods publique seruice 4 And should be called by his name if by any 5 In holy publique assemblies there is a more speciall presence of God 6 Therefore let vs looke to our feet when we come thether Eccle. 4 5. 7 Churches that haue beene abused the abuse taken away may serue for the worship of God 8 As the Lords Temple when the people among whō it was would not repent was turned so may any visible Church be defaced Verse 10 The second thing done in the time is that the whole multitude of the people were without in prayer while the incense was burning This setteth out the time precisely and seemeth to haue beene in the feast of trumpets Iohn was prophecied to be the voice of a crier Hee began to preach in the feast of trumpets therefore it is most likely he was thereabouts conceiued which was the 11 of September on Thursday For Christ who was 6 months younger then Iohn was conceiued the 25 of March But be this as it may be heere are fiue things to be marked 1 What was done they prayed 2 Of whom the vvhole multitude of people 3 Where without 4 When while the incense was burning 5 How long while the incense was burning I shall not neede to shew what it is to pray It is crauing things needfull of God according to his will or so praysing him It is not said whether one vttered the prayer and the others ioyned thereto or whether as in singing of Psalmes they all vttered them together I thinke this latter Looke the title of the Psalm 22. Sure it was some set forme of prayer to agree with the set forme of the incense-burning Forget not then 1 That one of practise in the Temple of the Lord is to pray 2 That set formes of prayer are warrantable 3 That they should be resorted vnto 4 Then is Christes intercession for vs when we by his Spirit can pray for our selues The people prayed The people are heere such as Paule 1 Cor 14 23 calleth vnlearned Not Priests though it can not be thought but some Priests were among thē but they are thus called by the greater part who for that as some think this was one of the three feastiuall times when all the males were to appeare were of diuers sorts some of higher place who might pretend employment in greater matters poorer who might alledge that they could not attend this ouerlaboured who should need refreshing VVomen are not heere mentioned but sure it is there were of them As may appeare by Anna 1 Sam 1 and Luke 2 30. Mary came vp with Ioseph to the feasts afterward Yea children came as may appeare by the precept Exo. 23 17. and the practise Luke the 2 42 43. Thus seemeth Paule to haue beene brought vp Nowe for that good examples are patterns for vs we must learne 1 Not men in high place to pretend employment vnnecessary for exemption from the duties of the worship of God though the duties seeme baser as ordinary prayer 2 Poore men in pretense of needing to worke or buy c must not forbeare 3 Seruants should not make such times only for bodily refreshing 4 Yea women which aske more dressing and nurse children must all they can cast to be at such assemblies 5 Children should their way chalked to the house of God They were in the Temple singing Hosanna Now some thinke that this meeting was on a weeke day to wit Thursday for which I will not much contend Sure it is Gods seruants did resort together to the worship of God not only on the Sabbaoths and set feasts but on other dayes God appoynted the daily sacrifice thether to did Anna Luc 2 37 resort Gods seruants meditate in his word day and night A practise see Act 13 42. And such exercises as are needfull warrantable by the good lawes of our country should we take as appoynted from God We ought therefore to resort to the weeke exercises especially 1 For that we haue as necessary vse of them for our soules as of markets for bodily affaires 2 They will be in steede of houshold exercises which all should haue but few haue 3 Men are so ignorant as it is very necessary thus to be helped 4 Few or none absent but spend as much or more time in the weeke worse 5 Men may make supply of the time by rising early going late to bed working harder spending lesse 6 It hath beene the practise of best Churches 7 This people haue done it more heertofore then now Men should not goe back 8 Strangers doe come 9. Those who are nigh the Church haue little excuse 10 By thus resorting we should bewray our true loue to good things when thus without constraint we resort We would not secure any man and speake but for the good of all This people praying was a multitude and whole It is thought this multitude came by occasion of the feast according as Exod 23 14. Yet sure the trumpets was not one of thē but might be about the feasts of trumpets Sure this multitude was either by occasion of the feast or otherwise If it were by occasion of the feast marke Exod 34 24. 1 God promiseth his people outward things if they seeke spirituall 2 The people trust God and doe not feare want 3 They had their whole families in good order who could bring them thus thether If it were not by occasion of the feast yet did Gods seruants so in
euery repentant sinner doe Indeed will some say if a good Angell did bid me not feare it were somwhat Aun We haue the promises of God in his word aboue the Angels words Thus far for the comfort now follow the words of the Angels generall charge for thy prayer is heard c. And these we may consider ioyned to the former or whole in them selues The word ioyning them is for which sheweth that the Angell presently maketh profitable vse of his message as euery Angel in office ought to doe Ministers are Surgeons and Physitians to apply plaisters to vlcers and medicines to diseases Esay 50 4 therefore doth God giue them the tongue of the learned to minister a word in season instruction to ignorant comfort to the heauy soule reproofe to the sinner so as people should pray that their Ministers thus should doe and themselues should desire thus if they will be healed to be delt with In this manner the Angell applieth he whose prayer is heard and who shall haue a most excellent sonne must not feare But thy prayer is heard and thou shalt haue a sonne Therefore Now that one whose prayers are heard neede not feare it is cleere for God who heareth doth promise to heare in loue and the things prayed for and granted are such as shew we are in most high fauour with God as forgiuenesse of sin iustification adoption c. The like might be said of such a child as Iohn was The words of the message or charge whole in themselues followe an haue two branches 1 thy prayer is heard 2 thy wife Elizabet shall beare thee a child In the former we may consider 1 Zacharies practise of prayer 2 The successe is heard The word heere translated prayer is in Greeke as much as deprecatiō that is prayer for remouing or keeping away euils but by a speech putting part for the whole is well translated prayer Prayer is a crauing for of things from God according to his will Gods will requireth that our prayers should haue warrant 1 Of commandement to pray and promise to be heard 2 That we should desire to be heard for Christ 3 That we should haue a feeling of the things we pray for 4 That we should aske in speciall faith with perswasion that we shal be heard 5 That we must pray in repentance and charity 6 That we refer the performance of our prayers to the glory of God Quest What did Zachary pray for Aun All things necessary for his owne saluation the discharge of his place at home and abroade in his priests office and for outward comforts as a child so far as God should see good And this prayer of his was not once but iterated and often 1 Learne that it is one dutie of Gods children to pray 2 And that according to the former rules 3 And for things which they ought to wish for 4 And that with frequentation and continuance Now followeth the successe is heard Quest Of whom Aun Of him to whom it was made namely of God Hearing is properly in a body which hath eares and is ascribed to God according to the worke of hearing which is to conuey knowledge so as that is heard is as much as if he should say is taken knowledge of Gods taking knowledge is of all things and persons in generall and of his Church and children in speciall This second kind is heere meant It hath 2 degrees 1 approbation the second performance of the prayer Approbation is whereby God liketh the petition Performance is when God doth the thing desired God alwaies liketh the prayers sometimes hee doth not performe them and that for these endes 1 That hee might exercise theyr faith and hope with other graces which would not be so much if we had feeling and enioying 2 To make vs thinke better of the things the longer deferred 3 That God might shew his seruants to pray as well for conscience as reward not all for what will ye giue me 4 To inure his children more to humiliation and to beare crossings of men when God himselfe thus dealeth with his children 5 To make vs more thankfull for good things when we haue them 1 Know that God alloweth not euery bodies prayer 2 God alwaies alloweth his childrens prayers 3 When God performeth not the prayers of his chyldren the former ends must be wrought in them 4 When GOD seeth good he performeth the desires of his children Que. Why doth the Angell tell Zachary that his prayer was heard Aun Because not onely he but the best of Gods chyldren sometimes doubt heereof at some instant so as that if we be assailed with such feare it was Zacharias his case Quest How might I know that my prayer is heard no Angell telling me so Aun Gods word telleth vs that if we aske things thereafter God heareth vs and this is as good as if all the Angels in heauen should tell vs. Hetherto the first branch of the message the latter followeth Thy wife Elizabet c. This telleth him that hee shall haue a sonne and that shortly more largely Shortly thy wife Elizabet shall beare thee a sonne promising a gift VVherein wee may consider 1 the kinde of the gift a sonne 2 the party by whom thy wife Elizabet 3 the manner how shall beare 4 the party to whom thee olde Zacharias VVee will follow the words in the text The first is the partie by whom set out by relation and name By relation thy wife where marke who she is and how he calleth her 1 Shee is his lawfull wife no concubine or strumpet Honest men alwaies keepe them to their wiues cracke not theyr maide-seruaunts and then conuey them away helpe them to a sory marriage 2 She was barren and by yeeres past child-bearing 1 Learne that nothing is impossible to God especiallie his promises 2 And they who are child-bearing let them seeke to God he can send if they want children 3 Though wiues be old GOD can affoord sufficient comfort by them though not children others as good as that yea many times more sounder then younger Wiues who are not wayed know not theyr duties theyr husbands dispositions are not euery way fitted equally to draw So as that men should not mislike the wife of their youth in her age He calleth her by the name of his wife as he would haue done toward any other man not a Priest he speaketh not disdainfully or scornfully So should we learne to speake of Bishops wiues vvho may as well marry as any and that by the learning of Papists not vowing Her name is Elisabet that signifieth the oath of the mightie God I know not how true that obseruation of some Iewes is that good people are set downe by name in scriptures not so wicked I take it she is named as to shew that euen by that his only and old wife should haue a sonne He had but this one wife so is the miracle manifest The manner standeth next shall