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
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
yeeres is neuer without faith Quest Is it heere meant that Iohn from his Mothers wombe should haue faith Aun We may speake of faith in the seede and as it may proue afterward or as it is present if in the seede as the full care may be said to be in the graine it may be allowed otherwise it is not actuall for children haue no knowledge Ob. It is said without faith we cannot please God therfore Aun That is meant in parties of discretion and vnderstanding Many such speeches haue their limitation The partie that was not circumcised was threatned to be cut of from out of Gods people and yet many died before time of circumcision therefore it is meant of contemning So whosoeuer eateth not Christs flesh c. Furnishing to particular calling is whereby one is endued with abilitie to doe the worke of his warrantable calling Now this gift is promised not only as excellent but as necessary And though Iohn Baptist were an extraordinarie man yet somewhat in this is for our instruction 1 It is necessary for euery one in his place to haue the Holy Ghost 2 The Holy Ghost must shew himselfe in euery of vs by sainctification and abilities for our calling 3 If gifts for particular calling are of the holy Ghost particular callings in their kind are holy 4 That which was giuen to Iohn extraordinarily is bestowed vpon vs by meanes of the word prayer endeauour 5 Gifts of the Spirit must be vsed to the honour of the giuer The measure followeth filled This may some say belongeth to Christ who hath fulnesse Aun Christ hath fulnesse of himselfe Iohn from Christ Christ hath perfect fulnesse Iohn but in comparison of others so as this filled is to haue a great measure aboue other men The same is contrary Act 5 3. 1 See that God giueth not all alike to all So as none must repine at others or be grieued for themselues 2 In the greater places men are the more fulnesse neede they of the Holy Ghost Great places are to be iudged by the great good they procure and the great numbers they haue to doe with Therefore Princes Magistrates Ministers maisters of families must labour for more then others The time is from his mothers wombe the Syrian hath it in his mothers wombe the meaning is as soone as possibly may be So was it with Ieremie Timothie c. 1 So God furnisheth before he vse men Men therefore must looke to their giftes before they venture on places 2 He furnisheth as soone as may be to teach vs that we ought so to doe in our children or with any we haue to deale with The fourth and last branch remaineth verse 16 17. Which sheweth a great worke that Iohn shall doe Verse 16 Which for that it seemeth improbable is not onely named but further cleered It is named verse 16 cleered 17. It is named in that it is said and many of the children of Israell shall he turne to their Lord God Marke what is a cheefest worke that God setteth his about It may be marueiled this to turne men being a worke of God how it can be said of Iohn Not indeede for that Iohn did it by his owne power or godlinesse but for that he was the meanes which God blessed The like is elswhere 1 This should teach vs to vse all meanes with reuerence 2 In the due vse of meanes to waite for blessing 3 That we neede not seeke outward and worldly helpes since Iohn so silly a man for the world wrought this The worke we may consider in it selfe and toward the persons whom it is said to concerne In it selfe it is conuerting to their Lord God Conuerting is the same that is to cause to repent yet by it is implied a turning a side so indeede haue we all done And in this worke we may marke the nature of it and that whereto it must be The nature is conuerting Conuerting is changing For better vnderstanding whereof we may consider the thing to be conuerted the properties of conuersion and the parts The thing is the whole man The properties are that 1 it must be true 2 present 3 manifest 4 continually 5 daily mending The parts are 1 dying to sin in the practise and in the power 2 liuing to godlinesse That whereunto this turning is is their Lord God that is the Lord their God so that it is the Lord who is further made knowen by this addition their God In speaking heereof consider the meaning and of whom it is meant Lord doth signifie the true God as before and that most properly in his essence but not so heere for Gods essence is euery where and none can trune from it But heere it is put for Gods fauour and will so Zephan 2 3. So that heere to the Lord is to his will or liking His will is our sanctification 1 Thess 4 3. And indeed the Angell meaneth to the liking or liknesse of God and his image The beginning whereof is in faith and perfection in wisedome and rightousnesse So as that whosoeuer will truely turne 1 Must beleeue in Christ 2 Must be holy 3 Must be righteous The addition whereby the Lord is made knowen is their God which are the words of the couenant The foundation whereof is God the parties couenanting are God and the people God bringeth all good things with him He in couenanting offereth all good things The people couenanting promise to doe as a people should Marke 1 That though God offer a people neuer so many fauours yet there may be want of turning actually to God 2 That people professing themselues of God may come short in doing duties But of whom may this be meant It is true of the whole Trinity neuerthelesse heere it seemeth to be spoken of Christ For it is to be taken of him before whose face Iohn went as Luc 1 17. Now sure it is Iohn was Christs fore-runner and indeed Iohn did point to the Lambe of God Iohn 1 29. So as this place 1 Proueth that Christ is the true Lord God as likwise Thomas calleth him Ioh 20 28. 2 That if we turne to God it must be to Christ and by Christ 3 That to the Iewes was Christ offered The persons on whom this worke is are many of the children of Israell that is Israelites the children of Achaians for the Achaians sonne of man Sonnes are posteritie Israell before Iacob Marke that backsliding children may come of good parents So as parents must not cease to bring vp theyr children in the feare of God and if things fall out otherwise in their children then they desire to comfort themselues in theyr duties doone That though men haue meanes as these Israelites yet they may be turned from God Such as are Israelites when meanes serue turne to God Many not all For all are not turned Many turne at one mans preaching and that but a while why doe we reuolt and not be confirmed and grow at so many and
then 1 that sinners not repenting haue no security euen of outward estate nor can haue any hart to seeke vnto God it is otherwise with the godly God hedged Iob. 2 That Gods children euen in their prosperitie ioy more in Gods fauour to them then in all outward things 3 Now howsoeuer Dauid heere prayeth for outward things simply he vnderstandeth conditions 1 according to the will of God 2 as farre as God seeth good for him 3 so as alwaies by them hee may the more be perswaded of Gods loue to him so must we 4 Dauid ascribeth all outward safety to God what means so euer he had so must we 5 Dauid felt Gods sauing of him men must not vse the benefits without some feeling of them that they may the more be thankfull for them Hetherto the former part now followeth the latter Stablish me with c. Wherein wee may consider two things the kind of fauour hee prayeth for and the matter wherein he would haue that fauour appeare The kinde is in the word stablish is a borowed speech signifying to make steadie to hold by the hand else hee should fall God vpholdeth all things by his word and power and so doth he euery creature euen the wicked but he vpholdeth his Church and children more especially with his grace loue as a mother or nurse the child which is like to fall this vpholding or establishing is vnderstood heere Now this is the assistance of the holy Ghost whereby the child of God is vpheld daily in the duties of the worship of GOD and his particuler calling This hath alwaies in it 1 truth 2 frequentation 3 continuance which is especially vnderstood I gather then from hence 1 That from the corruption of sinne in a man a man may often fall into the same sinnes 2 That God onely can vphold them They who desire to be vpheld by God must lay their foundation in saluation by Christ 2 They must vse all meanes 3 That vnlesse a man be established all is in vaine The matter wherein he would haue this fauour shewed is Gods free spirit Spirit doth signifie I iudge the motion of the minde stirred by the Spirit of God frō whence all good things in vs should proceed Free doth signifie that which the Latines call ingenious which hath in it 1 honestie 2 cheerefulnesse This if it be wanting maimeth all duties 1 This sin quencheth so as wheresoeuer this is absent sinne is present 2 All must indeuour for such a spirit onely Christ his Spirit worketh such an one We may know it thus 1 It alwaies will be busie in the duties of godlinesse and ones priuate calling 2 It is glad when it hath any occasion to doe such dutie 3 It is diligent first and last 4 Needeth no great spurring on 5 Doth things for the duties sake and his calling 6 Is not discouraged though it suffer for well dooing 7 Will hold out though it be alone 8 Alwaies maketh excuses from the businesses of godlinesse and particuler calling not any other to excuse from them The 13 verse followeth Verse 13 which is a digression or swaruing aside a little from his continued desires containeth a promise of Dauids wherein is the dutie which Dauid promiseth and the effect which he looketh for The promise is to teach thy wayes vnto the wicked the effect and sinners shall be conuerted to thee Where wee see by the way 1 That true repentance is fruitfull 2 Nay it will not rest in it selfe but stretch to others Now in this dutie we may marke the thing the Prophet saith he will doe and the parties to whom The thing is teaching Gods waies the parties are wicked that is sinners not repenting 1 Who haue neede of teaching 2 Whom we may be with by vertue of our calling to doe them good Teach a man is saide to doe when hee causeth to learne This a man doth by 1 example 2 in deede 3 in word Heere we must vnderstand it of word and example so as that 1 We must speake things of instruction to others 2 Be the first our selues that must doe them 3 Now what kind of teaching this should be looke psal 32 8. 4 So as that euery one should be carefull of the saluation of each other and this worke may beseeme a King beeing as carefull to teach as to correct He will teach but thy wayes that is Gods wayes Gods waies are either such as himselfe walketh in or such as he will haue his seruaunts walke in Both may be well vnderstoode in this place so as that sinners ought to know how God dealeth with conuerts and what course conuerts are to take to continue in the pleasing of GOD. Thus much for the dutie the effect is and sinners shall be conuerted Sinners are the same with the wicked Heere might at large be handled the doctrine of the conuersion of a sinner to God otherwise called repentance Somewhat may heere briefely be touched Conuersion being said to be in men is taken largely straightly Largely for any change Straightly for that vvhich in Scripture is called repentance Some vnderstand it heere for that change which is in man from the feeling of his owne wretchednesse and miserie to the mercie of God This is true but not sufficient full But I take it to be to be vnderstood in the second sence as most often in the scriptures the Prophet most fitly setteth it out to be turning to God Turning vnto implieth a former turning away as indeed euery sinner is out of the way whatsoeuer they seeme to themselues or others This turning is indeede a change not of the substance not of the powers but onely of the properties in desires practises of the soule and body The qualities and properties which must be in a partie thoroughly turned to GOD are of the faculties 1 to fit themselues to their proper obiects as to know remember see heare c. that which it should 2 to doe their duties in them cheerefully and constantly of the desires and practises that they be because they please God This turning is to GOD which is when a man in all things consulteth with the word of God 2 and endeuoureth to doe all thereafter 3 neuer giuing ouer till in some fort he so can doe But that we may the better vnderstand this turning let vs consider the causes the parts the properties and the marks of it The principall efficient or making cause is the Spirit of God making a man anew Ierem 31 18. The instrumentall is the word of God The matter is whole man in soule and body The forme is according to the image of God The vtmost end the glory of God other middle ends 1 to certifie our owne consciences touching our adoption 2 the edifying of our brethren The properties are many 1 It beginneth from within and is most carefull to haue the hart first turned to God 2 It neuer can long lie hid though it desire not much
as that none broken in hart should be discouraged sith God doth like them 2 We likewise should not thinke hardly but most kindlie 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 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 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. FINIS AN EXPOSITION vpon the tenne Commaundements 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
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
Aun Yea for mens sake least men by tending the beast in their labour might be occasioned to breake the sabbath Whereuppon wee must know that not onely beasts but whatsoeuer may neede mans help as mill boat c. should stay Some exception must be made in regard of warre or a long voiage vpon the sea or riding post for the Common-wealths great good Stranger properly Proselite one who is wone to the Iewish religion others are not so to be vrged Marke that any ouer others are to cause all theyrs to keepe holy this day Thus much for the exposition of the commandement the confirmation followeth Wherein are reasons to inforce to the obedience thereof the first whereof is God requireth but one of seauen therefore good reason is it that wee should obey 2 God requireth no more then that which himselfe hath done therefore ought men to doe so GOD resteth from creating not from gouerning from making new kindes not singuler things 3 GOD hath blessed and halowed this day to this end therefore it must be kept Thus haue wee the commaundement shortly laid open but all this while heere is nothing of the place The place of Gods worship is euery where neuerthelesse the publique must be in publique place which because it was tied to the Arke and was flitting at this time when the Law was giuen is not mentioned yet was it set so as whosoeuer should publiquely worship God elswhere then there did offend Such places were the Tabernacle the Temple of Ierusalem the Sinagogue We haue Temples But indeede this must be remembred none is tied so to any place as the Iewes were to Ierusalem because the temple there was a type of Christ without whoÌ„ nothing could please God and yet againe worship as in time must be in place So as that in time of publique pure and sound worship of GOD publique places must be resorted vnto neither must men tary at home or haunt corners But put case some notorious sinners resort thether ought not I then to forbeare Aun No other mens sinnes if I consent not to them shall not hurt me It may further be demaunded whether a man be tyed to his owne Parish Aun Indeede parishes were distinguished by men neuerthelesse not to be neglected when conueniently for distance of place one may resort vnto them and there be in them sufficient meanes to saluation and no other iust cause restrayning So then publique time must likewise haue publique places in established and peaceable Churches By all this hetherto we may perceiue Gods meaning is to haue all publique duties of his worship to be performed in due sort All duties belonging to the Sabbath are either before it or on it Duties before it are 1 To desire the Sabbath for the duties of the Sabbath Esay 58 13 14 and therefore Amos blameth those who wish the Sabbath gone that they may set forth corne c. 2 Dispatch of all businesse as much as in vs lieth that neither the rest nor holinesse of the Sabbath be hindered Exod. 16 23 29. Iohn 19 31. 3 That the weeke dayes duties do not drown our minds but that we may freely and cheerefully attend the worship of God This shall we doe 1 Vsing the world as not abusing it 1 Cor 7 31. 2 Taking heed of grieuous sinnes which harden the hart 3 Hauing daily exercise in the word and prayer On the day are sundry duties which before I name this must be remembred that 1 All Iewish superstition must be remoued The Iewes will not roast an apple peele an onyon kill a flea snuffe a candle on this day but hire others to doe thus for them It may be demaunded what should be thought of him who gathered sticks Num. 15 32. Answ Though the thing seeme small it was very great beeing done vppon contempt Que. But what for making fire Aun That none which hindereth the sanctification of this day should be made 2 We must not iudge this commaundement as ceremoniall beeing before the fall Gene 2 2 3. 3 Wee must haue more care of the sanctification of this day then the bodily rest 4 This day is as much to be spent in the duties of Gods worship as other dayes in our owne workes the manner of speech for both is all one 2 worshipping of GOD is more necessarie 3 the time shorter Now then the duties vpon this day may be considered as they are of preparation to duties or practise of duties Helping to preparation is 1 rising early in the morning â— sober and graue attire not crauing too much time in putting on or making too gay shew 3 moderate eating and drinking The preparation it selfe is as to the beginning of this law The practise of duties is according to the kinds of duties Some duties are publique others priuate Publique duties are such as must be performed by the whole great assembly in the common place for Gods worship Whereof we may consider the properties and the number They must be 1 ioyntly of all together so as that in one voice all the eares harts present are to attend So as that in publique none must haue his priuate deuotions otherwise then the assembly 2 They must be from the beginning to the end men must not come slackly after beginning nor depart till the end and that assembly be discharged 3 There must be all silence and attention The publique duties themselues are 1 of the word of God read and preached The word read is the Canonicall scriptures by peece-meale recited so as that if it were possible in a yere of such competent time they might all be passed thorough The word preached is the scriptures plainly opened and applied to the necessary vses of the hearers vnto saluation This all that we may we must procure He that meaneth to profit by the word preached 1 must bring a teachable minde 2 must pray for a blessing vppon himselfe 3 must diligently marke the heads proofes 4 exercise himselfe in it afterward 2 Making of prayer and giuing of thanks to God in the name of Christ in faith in loue in feeling of our wants not onely for our selues but others with endeuour in meanes 3 Celebrating sacraments not onely partaking the Lords Supper but beeing present at Baptisme considering our selues in the present infant examining our selues whether we finde the fruite of our Baptisme â—ea or no. 4 Gathering that is laying a side somwhat for the poore 1 Cor 16 1. can fully be performed so as that likewise all other must be doone in it The measure is as thy selfe We must remember loue is ordinate or inordinate Inordinate is which neither hath iust cause to moue it nor due measure in it Ordinate is which hath both this onely is vnderstood so as louing our selues well wee must loue other folkes likewise But it may be demaunded is there no difference between good loue of my selfe and others Aun Both must be sincere earnest working perpetuall wise But I begin with my selfe
the word of God be perswaded of the lawfulnesse of it and not doe it doubtingly then is it sin 2 I must take heede of giuing scandall But what if searching to finde out the nature of the thing commaunded I cannot finde it out in the particuler as my Prince commaunding mee to assist the distressed King of Portugall I see no further into it Aun I thinke I not onely may but should be perswaded of the lawfulnesse of it In this case I take it rather to be the Commaunders fault if there be any then the obeyers The kinde of the thing heere mentioned is honor shewing all manner of due respect euery way in the highest degree Honour conteineth all other duties in it and is if wee should speake as it is praise-much increased and enlarged declared by all other tokens In this place according to the sundry parties to whom it belongeth it is diuers to all euerie it is as much as is due We may consider of it as generall or speciall Generall wee may call that which belongeth to all parents and this is manifold 1 To iudge that they ought to be honoured for that excellencie God hath put vpon them Rom 1 13. 2 To iudge them better then our selues in that behalfe Phil. 2.3 Rom 12 10. 3 Purpose to shew them honour in all things 4 Commendable shamefastnesse in their presence Iob 29 20 21 22 which ariseth from the conscience of our owne vnworthinesse in comparison of those who are our betters 5 Care in all things to hide their infirmities Gene 9 22 23 24. We see how that displeased God Infirmities should neither make vs shew lesse honor nor procure vs to tell them to others 6 We must pray for them and giue thankes 1 Tim. 2 2. 7 Shew all reuerent behauiour to bewray our inward reuerencing of them and to cause others so to doe and that according to the word of GOD and honest customes of our country as 1 to stand and not to sit Leuiticus 19 32. 2 to be vncouered 3 to be silent and forbeare noise 4 to giue honourable titles But what meaneth that Iob. 32 22. I may not giue titles least my Maker should take me away suddainly Aun It is meant of flattering and glosing titles Therefore mark how Sarah called her husband Lord Elizeus Elias father Ioas Elizeus and such like therefore were the children torne in peeces by Beares for calling bald-head 5 We must preuent their good desires as farre as we may know them and not stay to shewe dutie till it be demaunded 6 Countenaunce gesture gate attire c must be thereafter Speciall followeth and is particular or proper Particuler which agreeth to some but not to euery kind and partie Therefore to naturall parents gardians magistrates maisters pastors 1 Care to please euen the froward 2 obedience to theyr commaundements 3 to haue a care as wel what they think of vs as what they doe to vs 4 to yeelde to their corrections without aunswering againe 5 to relieue them in their wants Christ blameth such who vnder pretence to giue to the offerings of God gaue not to their parents it is true of others 6 Not to dispose of our selues in mariage without due respect of euery of them as the word of God requireth 7 when we are out of their iurisdiction to keepe an honorable conceipt and affection to them So did Hester 2 20. Proper honour remaineth which belongeth to some one kinde And first to the naturall parents belongeth the common and particuler honour in greater measure so as not onely he that striketh his father Exod 21 15 but also hee vvho curseth his father should die Exod 21 17. Looke Prou. 30 17. The Mother bare the father and shee brought vp beare their infirmities relieue theyr wants more then others To the spirituall father 1 Thess 5 13 to haue them in singuler loue for theyr workes sake Yea Gala 4 15 that they would haue beene contented to plucke out their own eyes c. This is called 1 Tim 5 17 double honour which Chrysostome vnderstandeth for reuerence and things necessarie for life I thinke wee should not be curious about the number Double signifieth much and great honour so the Spirit doubled or a double portion 2 Kings 2 9 signifieth very much as the first borne was to haue a double portion All this honour is that the Pastor may with more authoritie preach the word and that the people with more fruite might heare it The first is that the spirituall father may be without feare 1 Cor 16 10. which is to be deliuered from vnreasonable and captious men Second that hee who is taught in the word make him who taught him partaker of all his goods Gala 6 6 thus were the Leuits prouided for The third Rom 16 4 that they aduenture to maintaine the preachers though it be sometimes to endanger themselues The fourth not to receiue an occasion against them but vnder two or three witnesses 1 Tim 5 19. The fift to vse them more secretly in cases of conscience then we will others To our spirituall mother we owe 1 to iudge that shee is the keeper witnesser interpreter of the Scriptures that the authoritie of the Church hangeth vpon the scriptures the scriptures not vpon the Church 2 We must keepe the peace of the Church 3 We must not depart from the Church if it hold the foundation 4 We must duly reuerence the iust censures of the Church To the father of the country that is the Soueraigne 1 not to curse him in our thought nor in our bed-chamber 2 To take lawes and money of his making 3 to be armed at his commaundement To the inferior Magistrate to assist him for the execution of iustice All schollers of neuer so high or great place must yeelde all seemely dutie to theyr Teachers Wiues owe to theyr husbandes subiection Ephe 5 24 submission 22 as to the Lord this is comlie Colo 3 18 and is from that lawe Gene 3 16. in the generall honour which was spoken of before For indeed the wife is the glorie of the man 1 Cor 11 7 that is she ought to doe to her husbands glory rather then her owne and that in her attire and such things which while they are costlier or gayer then their husbands is to his dishonour if it be with neglect of his commaundement to the contrary with impayring his estate leesing his authoritie ouer her To the nurce we must not be vnkind Maisters must haue theyr honour of fidelitie and counsell-keeping Looke vpon Abrahams seruaunt Gene 24 Vpon Ioseph in Egypt before he was in prison when hee was in fauor with Pharaoh looke vpon Iacob with Laban Let old men haue theyr due of experience neuer to vpbraide them with the faultes of age Looke Iob 32 6 7. To them who excell vs in gifts this honour is due 1 that we in honest and plaine meaning acknowledge such gifts without hiding lessening deprauing 2 We must
deede but thought and desire So teacheth Christ Math 5 28 which is likewise to be vnderstood of a woman so as if shee do likewise desire to that end she doth offend if it be beside the owne husband or owne wife So as that a bodie may be free from touch and yet not chast Peter saith there be eyes full of adultery 2 Pet 2 14. Or it is The possession of ones vessell in holinesse and honour 1 Thess 4.4 Possession is continuall so keeping as Luke 21 19 by your patience possesse your soules be constant in patience so as that if one faile but once he leeseth the credite of continuance This continuance is to be thought of for the returning of desires for desires are at one time more stirred and stronger then at an other he that can forbeare in all stirring he possesseth if he yeeld not but resist the temptation Vessell all doe not vnderstand alike some take it for the whole body and euery part not much amisse for indeede the whole body must be chast It was well said by one It skilleth not in what part one be vncleane if he be vncleane Wherefore eyes hands c must be ordered Wee might stretch it though some-what further to the soule and so the whole person of man wherein in euerie power he must be cleane But submitting that which I shall say to be iudged by other I take it by vessell is meant that which honestly cannot be named and putteth difference betweene man and woman In which sence that place 1 Sam 21 5 is to be taken the vessels of the young men were holy for he had said before Women haue beene separate from vs these two or three dayes Where hee sheweth what it is to haue the young mens vessels holy that is separate from women This place the most learned Tremelius and Iunius haue interpreted amisse taking vessels for implements necessary for their iourney So speaketh Plautus in Paenulo I doe otherwise then adulterers taken in the deede dooing I come home with my vessels safe and sound They were wont who tooke them in the deede to cut of their priuities Vessell is the instrument of generation as the Canonists speake of vnnaturall venerie extra vasa Now it is thus called to teach vs to speake thinke honestly and chastly to forbeare all ribaldry and filthy speech This vessell must be possessed in holinesse This holines is in the pure vse of it euen in the presence of God where neither the person is defiled the dutie and instrument not abused by deed word looke thought c. Besides it must be in honour which is when we so vse our selues as that neither in our selues nor before others wee neede to be ashamed Sin in this kinde causeth shame instruments of this sin are likewise shame Now then as on our vncomely parts we put on more honor 1 Cor 12 23 that is let them neuer shew their vnseemlinesse but make them as handsome as we can so must we procure all things heere This chastitie is in single or married life Single life is whē one liueth alone without the other sex and this is in maidens or widdowes life Maiden or virgine life is before one is married Widowes life is after mariage when the husband or wife is dead Each of these is a pure forbearing of the act and motion or stirring to begetting Pure forbearing is that which is free from all pollutions Looke Ephe. 5 12. so as that we must haue continent eyes and lookes This chastitie in single life is not nor neuer can be without a speciall gift So saith Christ Math 19 11 12 Paule 1 Cor 7 37. So as that without this gift all vowes whatsoeuer are impossible in law and voide at the instant This gift is called continence is a speciall gift of God whereby one can liue without the need of other sexe to satisfie desire This gift 1 GOD onely giueth 2 it is rare all haue it not 3 it maketh vs not more acceptable to God 4 sometimes it is preferred before mariage chastitie Onely in respect of some afflictions that then were vpon the Church and for that sometimes the duties of marriage leaue not a maried partie so free from worldly cares as single life doth 5 It is not perpetuall hee that hath it may haue it taken from him afterward Chastitie in mariage life is the bed vndefiled Heb 13 4 in the lawfull vse of the maried companion Bed companie in maried parties one to other with themselues is no sinne though many corruptions creepe into it which it pleaseth God for Christ to forgiue Some cautions in this must be remembred 1 Call to mind what Moses hath Leuit 18 19 20 18. 2 To fast and pray they must forbeare 1 Cor 7 5 that is extraordinary and set solemne prayer vpon some great occasion els must they pray euery day 1 Pet 3 7. vppon extraordinarie occasion The bridegroome newly married must come out of his chamber and the bride out of her bride-chamber Ioel 2 16. 3 Parties must vse grauitie and modestie One saith a partie may commit adulterie with his or her maried companion He meaneth he may sin in want of grauity and modestie As if 1 Either partie be intemperate and vse mariage for brutish lust not for necessitie and child-procreation 2 Too much boldnes be before others This was Isaacks ouersight who though hee might doe that which hee did should not haue done it in other folkes sight Gene 26 8 therefore Gene 25 67 he tooke her into his mothers tent Marke that Sampson Iudg 15 1 would go into the chamber It is too much to vse open dalying with ones own companion too bad is the foule and filthy speech of some maried folkes speaking openly of the secrets of marriage Mariage is a lawful knitting together of one man and one woman in vndeuided societie for remedie of lust comfort of life bringing forth of children This knitting is the most neere that can be and hath full communion of all things betweene them so as that theyr bodies c are not their owne 1 Cor 7 4. Vndeuided societie is that which no cause but warrantable by the word of God can dissolue Lawful is that which is according to Gods lawes and the lawes of honestie Gods lawes require that mariage should be in the Lord. 1 Cor 7 39. That is in the Lord which is 1 betweene parties that do truly feare the Lord in pure religion It is not lawfull to marie an Idolater 2 Is in reuerence 3 Is with consent of parents that is of the necessitie not onely the honestie of marriage Parents must not be too hard or wilfull but what God will that ought they to will And this mariage must be but of one man and one onely woman Many husbands for one wife or many wiues for one husband are not allowable To haue many wiues was a sin in the Patriarches Mariage is dissolued according to the word
of God by death iust diuorce malitious desertions and then the suruiuer and innocent partie after due proceeding may marie againe though neuer so often so as that second third c mariages are not vnlawfull They of the Romane religion erre in counting one to haue two wiues who hath married againe after the first mariage dissolued or who hath maried a widdow To mariage God calleth all such as haue not the gift of continencie so as that they may not forbeare mariage without sin Looke 1 Cor 7 9. Yea any whosoeuer haue made a vow to the contrarie For no vow must binde to sin and a man must sin where he hath no gift to doe otherwise Those haue not the gift of continencie who doe burne 1 Cor 7 9. To burne or to be burnt all doe not vnderstand alike They of the Romish teaching holde that it is to commit fornication that is I take it whoredome as though effeminatenesse Sodomy and such like were no faults The Apostle speaketh of a thing that few did take to be a sin many knew that fornication was but hee noteth the roote and originall thereof concupiscence or desire which few did know Rom 7. And surely it were very strange if onely before fornication the Apostle should preferre mariage such an honorable ordinaunce of God as was giuen in mans innocencie To burne therefore or to be burnt in the place before alleaged is to be interpreted according to the vse of tongues and speech Virgill saith of Dido wretched woman shee is burnt or burneth after Aeneas Another saith that Cupids darts are dipt in fire Earnest desires are meant So Hosea 7 4 they are as an ouen heated by the Baker Paule speaketh more plainlie Rom 1 27. they burned in lust one toward another So is it taken heere to be burnt or burne with lusts which is when a partie hath an vnconquerable armie of vnchast thoughts and desires in him dishonouring him and his vessel Thoughts and desires signifie all motions army manie and oft for sildome is any alone Vnchast are those which are not toward ones owne maried companion Vnconquerable they are whē they cannot be ouercome but doe ouercome and make one yeeld to them This one shall finde in himselfe if hee cannot with quiet conscience liue in the feare of God discharge of his dutie but these thoughts will possesse they are vnconquerable Wee may not vse phisicke which destroyeth nature to take them away since that we haue a remedie Such as may be mastered must neither must we for thē be called to marriage Meanes to quell lusts and thoughts are 1 moderate diet especially in not beeing giuen to wine or strong drinke 2 Not too much sleepe nor too soft attire 3 Companie 4 Talke 5 Spectacles pictures or such like readings amorous To these must alwaies be ioyned 6 exercise of the word 7 prayer with fasting not to hurt the body But one may say how may I know whether I haue vsed these meanes sufficientlie Aunsw Indeed it is somewhat hard so to doe 1 but be constant and earnest in the meanes and God shall in time giue vs to see 2 Choose out some faithfull eperienced men to whom open your hart and heare them 3 After the vse of meanes finding no setled perswasion I take it the safest for a partie to thinke that hee hath not the gift because it is rare What if in mariage I cannot containe I hope none is so vile that were most fearefull there is no remedie for such till they die This is the thing commaunded whereby the contrarie forbidden might easily be set downe but to spare labour least while I should set it out to auoide some might take to follow it this that hath been said of one onely part shall suffice Commaundement 8. Thus much for chastitie now followeth the commaundement for maintaining of goods and it is Thou shalt not steale Wherein is the partie thou the thing steale None vnder any colour whatsoeuer must steale To steale is priuilie to take away but heere it signifieth any kinde of iniustice about the commodities of this life in the same sence is called oftentimes in the scriptures couetousnesse This is called idolatrie the roote of all euill which should not be so much as once named amongst vs Ephe 5 3. that is with liking Commodities of this life are such as are valued by money to say it is so much worth life and chastitie are aboue all worldly price These commodities are other folkes or our owne Other folkes commodities we must not 1 possesse if we haue them but restore them 1 Whatsoeuer we get by force or craft Looke Luke 19 8 in this kinde sinned Ananias and Saphira with-holding part of the dedicate thing Act. 5. 2 The labourers wages to him when hee hath earned it Iames 5 4. 3 The pawne or gage of the poore Deut 24 12. of this kind is any thing that is committed to vs of trust to be restored as fruite of the vineyard Math 21 41 and Exod 22 7. 4 A thing found Deut 22 1. But what if I know not the true owner the safest is to giue it to the poore except the law of the country doe otherwise appoint 2 We must not take other folkes goods yea all bribes taken are condemned 3 VVee must not so much as desire other mens goods 1 Tim 6 8 9. Neither in bare desire nor any other practises Desire is in longing and wishing by thoughts words as to say I would I had so much of the King of Spaynes gold c. Practises are infinite out of bargaining in bargaining 1 All conny-catching is condemned whatsoeuer 2 All Vsurers practises 3 All gaming to winne by 4 All hurtfull and cosening artes of fortune-telling casting natiuities telling of things lost c. for mony 4 Neuer a trade but hath his mysterie or mischiefe wherby it beguileth others These all other infinite are condemned though they doe not succeede 4 Wee must not impaire any of our neighbours goods Exod 21 34 Exodus 22 24 25 26. Dauids hart smit him when hee had cut off the lappet of Saules garment though himselfe was neuer the better for it Thus did Absolon wrong Ioab in setting his corne on fire not to benefit himselfe 2 Sam 14 30. 5 All that wee can wee must increase and maintaine the goods of other Philip 2 4. Thus much for other folkes commodities For our owne some duties concerne vs. Quest May one be a thieefe in his owne Aunswer Yea in such things as he thinketh is owne We haue nothing ours we are but Gods stewards and baylieffes we must be accountant vnto him so as if we doe otherwise then he will haue vs we embezell and steale God will haue vs not to liue idle but in the sweat of our browes Looke 2 Thess 3 10 11 12. Be wee of what estate and condition soeuer prince people one or other To this end must wee haue an honest and lawfull
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 syneâ—d I take it my selfe with all that is mine 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 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 coÌ„siderations 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 coÌ„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. 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 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
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
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
it selfe in presence The soule is put for the whole man where the soule is first affection then all parts and powers of soule and body This doth the Prophet name 1 Because God chiefely respecteth the hart 2 And the most part of men doe commonly neglect it God respecteth it 1 As to be the first so as without this all is nothing 2 With this all other follow 3 In this is a sweet feeling of Gods infinite goodnes towards vs 4 And as in the bodily hart there is continuall beating so is there in this a renuing and continuall frequentation of all godly duties 1 Wherefore euery one who praiseth God must doe it from his hart that is his soule that is 1 from his iudgement as being setled that he ought so to doe 2 from his wil and affections as delighting therein 2 Who so euer saith he praiseth God with his hart must doe it with his whole man else his praise is no praise 3 No praising of God without feeling 4 All praysing of God continued alwayes renued The adiunct followeth vpright for declaring whereof it shall be good to consider 1 What it is 2 Howe it is wrought and gotten 3 How it may be tried 4 How it may be kept and preserued What it is may somewhat appeare by the very name it selfe especially in the Hebrew tongue where word for word it is thus with vprightnes of hart and is indeed in effect that our translation hath with an vpright hart saue that it signifieth it in great measure and perfection so doth the Hebrew tongue vse Nowne Substantiues for Adiectiues very significantly Now this vprightnes though it be in English the same word with that in the 1 ver of this Psalm yet is not so in the Hebrew but somewhat more generall and signifieth right or straite Vpright is but one respect of right or strait right hath all respects in it vpward downward on both sides c. It is therefore heere a word vsed vnproperly contrary to that which is wrethen or crooked and for meaning and intent seemeth to be the same with cleane hart Psal 51 12. signifying such a disposition in the soule and whole man as hath nothing iustly greatly to be blamed humaine frailty onely excepted It is termed right 1 Because it is according to the right statutes of Iehoua Psal 19 9. 2 And is after the first and originall straitnes which was in man according to Gods image from the which men swaruing are called Luke 9 41 a crooked generation and Philip. 2 15 crooked Nations And practises of such parties are phrased Psal 125 5 crooked wayes Yet this must be remembred to be vnderstoode euangelically as before whole hart Heere-vpon S. Augustine saith that that man hath a strait or right hart who willeth all things which God will Of this sort can be no hart not regenerate and borne a new all naturall harts are crooked The Poet could call them crooked mindes But for the full knowledge what this is three things are necessary 1 True sound and full sauing instruction and knowledge so as that where this is not no straitnes or rightnes of hart can be This knowledge must be 1 In the necessary grounds of saluation the Trinitie Christ faith iustification sanctification 2 In this particular duty of praysing God So as that euery one must know that God is to be praised 2 Fitly take the occasion whē it is giuen 3 Rightlie performe the duty of praise as we may reade before 2 Sincerity that there be counterfetting no deceauing 3 Continuall conformity to the word of God or first straitnes of Gods image wherein man was created All which are so necessary as that to the parties endued heerewith onely God is pleased Psalm 73 1 Math. 5 8. Psalm 24 4. This is wrought and gotten as other graces of saluation that is by iustification sanctification By iustification when the sinnes of our naturall or vsuall crookednes for Christes righteousnes being forgiuen his straitnes vprightnes is imputed to vs by God the Father sealed to vs by the holy Ghost who likewise worketh faith in vs whereby we apply it to our selues By sanctification when receauing the powerfull spirit of sanctification we are renued to thinke doe say and euery way practise right things otherwise there can be no true straitnes in vs. This may we trie whether it be in our selues it is hard to iudge of others 1 By the causes of it vse of them 1 If the party who thinketh he hath it haue from the first occasion offered vsed the meanes thereof to wit the preaching of the word in simplicity and continuance it is the more likely to be present otherwise not Seasons of things not neglected preuaile much twigges may be bowed in time flesh will sometimes take salt one may come too late to both of these Againe formall vse onely of the former is neuer sufficient It pearceth not to the hart where this must be 2 By the fruites One whereof is perceauing of a mans owne crookednes Alwayes the more straitnes the more perceauing of crookednes For as in the body the sicknes is most dangerous when the distemperature is generall that no part can perceaue it and when all things are in quiet by reason of strong hold the captiuity is the greater so no perceauing of crookednes little or no straitnes at all With this is alwayes ioyned patience of reprehensions from conscience of crookednes worthy to be found fault with Another is delighting in straite things as the word of God godly company Like liketh like Right men loue right speeches actions Heere is neuer feare of too much precisenes a thing can neuer be too right and straite Right lines are the onely within their points A third is plainenes and opennes Crooked legges delight not to shew themselues Close men in duties of the open worship of God and their calling may alwayes be suspected A fourth willingnes to offer it selfe at any time to be tryed It is a token when Rahel was loath to be raised and searched that she had stollen and hidden so crooked harts are loath to come to the rule and square This is kept and preserued by the continuance in those things whereby it first is wrought first must iustification be had and kept then sanctification continually renued Heereto may somewhat helpe meditation and searching of the heart that as soone as any crookednes appeareth it may be made straite prayer Sacraments and such like All this hath beene touching the fact of praising God now followeth the publishing of it in that he saith he will praise thus doth Dauid very often Quest Could not Dauid haue done this and neuer been acknowne of it Aun In some case Dauid might haue concealed this duty so might Daniel 6 Dan but heere he ought not to be willing so to doe 1 This is one vse of the knowne examples in good duties they shew that it is not impossible as some dreame to performe them
2 Dauid is a publique teacher of the Church and therefore must teach in word and deede 3 He is a Prince and must giue the first on set others will sooner imitate 4 He would shew that men must not be ashamed for all mens censures of their good deedes Well saith Aristotle he who setteth out his good duties too much and concealeth them too much both are proud 5 He would heereby tie himselfe to the more conscionable performance of this practise for hauing engaged him selfe by solemne profession it were the greater shame for him to start back All these respects are to preuaile with vs in like cases Thus much for the duty of praysing God c. Now followeth the cause When I shall learne c. Whereof we may consider as it is in it selfe and as it hath vse in this place Considering of it in it selfe we may sunder the endeuour of learning obiect the iudgements of thy c. Endeuour of learning is in the words When I shall learne Learning can neuer be vnderstood without teaching To learne is to profit according to the intent of the teacher A teacher is one offering meanes of profiting and is principall lesse more A lesse principall teacher is whereof there is some necessitie and yet he is not sufficient This teacher is 1 mute Which maketh no sound as bookes other creatures 2 Vocall Who maketh a sound as teachers commonly so called in Church Schoole family More principall is he who is necessary and sufficient so onely is the holy spirit who fully and sufficiently teacheth all His chaire is in heauen his formes are heere vppon earth The intent of the teacher is 1 That the learner should hearken and giue heede to the Maister and teacher So as that reading hearing and the breathing of the holy Ghost are necessary according to our diuers teachers 2 That the learner vnderstand without this all is in vaine yet is it hard in matters of diuinitie Therefore had they neede 1 plainly to be deliuered 2 often to be repeated 3 diuers times to be questioned and conferred of 3 That he lay vp for necessary vses in and according to his kinde of learning Necessary vses in diuinitie are 1 to know doctrine of saluation 2 to haue sauing faith 3 to amend and turne our liues 4 to order euery particular practise of life 4 Alwayes to be profiting and going forward that he may rise from one forme to another All this is to learne Dauid doth not say that he hath learned or will learne had he not or would he not therefore learne yes he had and would Againe it may be thought that Dauid now had not learned but sure it is that he had but hee doth not much account of it in labouring for that which he wanteth he thinketh nothing of that which he hath Now let vs all by Dauids example learne Gods righteous iudgements which we had neede the more to thinke because 1 that all excellent things such is this are very hard 2 we haue no helps of nature to this as to other learning 3 nor take so much time for it 4 Besides many thinke that little of this learning is sufficient 5 surely it is of meruailous vse Somwhat may we iudge of our profiting in this learning 1 If wee can discerne betweene good and bad truth and falshood sauing doctrine and others and best like of sauing learning 2 If we learne to like and practise not only to speake and know 3 If we like and be able to teach others 4 If when our Maister lesse principall be sometime absent we can take out a lesson by our selues by meditating praying c. 5 If our profiting be according to the time and meanes and excellent teachers Hitherto the endeuour of learning the obiect followeth The iudgements of thy righteousnes Wherein is declared the kinde of thing iudgements the subiect of it thine the quality of righteousnes The kinde of thing is iudgements Iudgements are one of the ten names whereby the word of God is called in this Psalm may better be vnderstood if we aright know what it is to iudge To iudge properly is to determine or giue sentence and by a manner of speech where the part is put for the whole it is to rule order or gouerne So God is called the Iudge of all the world Gen. 18 15 and Iohn 5 22. The Father hath committed all iudgement that is regiment to his sonne Now all Gods iudging is infinitely wise as constant God iudgeth sometimes by his works as Esa 26 8. Ier. 1 16 1 Cor. 11 29. where that which is translated condemnation is better iudgement that is punishment And these works are toward ones selfe or some other of mercy or iustice and must not be neglected Wee must know that 1 They are all of God 2 Marke of what kinde they are fauours or punishments 3 Get somewhat out of them to instruct vs in the knowledge or worship of God But yet these kinds of iudgements are not heere meant For besides God iudgeth by his word 1 Cor. 14 24 he is iudged of all the word wherein they are exercised iudgeth him so Ezech. 20 4. These are the iudgements vnderstood which are many some of greater other of lesse importance as the branches and clauses of the word of God are These one is said to learne 1 when hee well vnderstandeth them 2 getteth that fruit by them which God would he should 3 and in more particular vseth them as a rule to frame euery speciall office and practise of life by The subiect or party whose they are is God of whom sundry times we haue spoken before The quality remaineth It may be doubted to what the word righteousnes may be referred for the Hebrew is as that it may be thus of thy righteousnes that is of thee who art righteous as Psalm 15 1 in the mountaine of thy holines of thee who art holy so Psal 51 11. Take not thy holy spirit from me that is the spirit of thee who art holy Or thus of thy righteousnes that is which are very iust for in the Hebrew tongue substantiues are put for adiectiues and then they signifie some fulnes and perfection Both sences are true and may be taken heere for God himselfe is righteous and his word Righteous is that which giueth euery thing the owne Quest How then is Gods word righteous to promise vs fauour who are sinners can it be ours or due vnto vs Aun Certaine it is that it is ours not by our owne desert but 1 by Gods promise 2 And be Christes desert so as God should not be righteous if he should not giue fauour to the faithfull and repentant hauing promised himselfe and his sonne deserued it Gods iudgements are termed iust 1 being Gods who is iust 2 endeuouring to draw vs to iustice Let none therefore murmure at any word or worke of God and euery one labour to be the more righteous by them Hitherto haue
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
whereby our not fearing or hauing hart in our selues is for that wee see not God 3 It is maruaile that God himselfe beeing present euery where Zacharias could not open the eyes of his minde to perceiue him but was more affected with bodily sight such is all our weaknesse 4 If Zacharias was thus affected at sight why are we nothing at hearing Gods word and feeling his corrections Quest Did not Zacharias feare before An. Yes But when more occasion was offered he feared more So must wee Zacharias saw the Angell appearing in a bodily shape An Angell is but a creature somewhat indeede aboue a man 1 Learne a practise of humiliation when you would abase your selfe neuer compare your selfe with your equall or inferiour but with superiors otherwise then the most doe 2 If Zacharias could not abide the presence of the seruaunt what would hee or wee doe at the presence of the Lord 3 And if a messenger of good tydings be thus terrible what would one that should denounce the euerlasting wrath of God 4 And seeing that Zacharias thus feared it cannot be but wicked men at Gods presence will call for the Mountaines to fall vpon them c. There remaineth that he was troubled and feare fell vpon him Heere are two branches the first that he was troubled This word troubled is like water stirred when one cannot see through it sheweth a great perplexitie of mind when one cannot tell what to thinke Some such thing is said of Christ Iohn 11 33. Iohn 13 21. Saue that Christ troubled himselfe God troubled Zacharias Christ was like faire water in a pure glasse without mixture of dregs Zacharias was not so 1 Learne that Christians should not be Stoicks without affections or passions 2 They sometimes in somethings are ignorant 3 For a time sometimes they are at theyr wits end 4 So to be exercised is not a desperate estate no more then Zacharias was 5 Zacharias beeing in it ranne not away but stoode it out so must we and shall haue a good issue The second is feare fell vpon the affection and propertie Affection feare propertie suddainnesse Feare heere signifieth looking to suffer some euill This is the worser kinde of feare There is another which is of desiring to doe no euill 1 The former feare is not euill so it be not alone 2 Gods children may sometime be shaken with feare The suddainnesse appeareth by the word of fell vppon him 1 Crosses many times come suddainly 2 Present grace on the suddaine is like to be true 3 Now as Zacharias said nothing it should be our best course if we came where euill apparitions are not as many doe to offer speech 1 For that wee haue no calling thereto ordinarie or extraordinary 2 By this speech hurt came to mankind in Eue. Consider the sonnes of Sceua Acts 19 13 14 15 16. Besides this hath made the deuils testimonie of some account Quest What should we doe Aun Call vpon God by prayer Now followeth the Angels speech Verse 13 from verse 13 to the end of the 22 where we may consider it and what fell out vpon it immediatly It to verse 21. VVhat fell out vpon it immediatly ver 21 22 23. And this speech it selfe is either First Aunswering First from 13 to the latter end of 17. And heere the Euangelist sheweth 1 That the Angell spake 2 what he spake That hee spake but the Angell saide to him vvhere is 1 The party who the Angell 2 The action what sayd 3 The party to whom Zacharias The Angell far aboue man in excellencie sent to man thinketh no scorne to doe the message himselfe No more should any how great soeuer their places be refuse to doe their duties euen to the meanest and if neede be euen by themselues It may be demaunded whether this saying or speaking was with some sound to the eare or sence to the minde or both Aun The Angell appearing in a bodily shape might vse a bodily voice Sure it is Zacharias did vnderstand him So must Angels speake as that they may be vnderstood So must people heare as vnderstand Zacharias when the Angell spake vnto him was greatly perplexed Thus God neglecteth not the troubled but many times in their greatest neede cheereth them vp Now followeth what he spake feare not Zacharias and so on to the end of the 17 verse All which speech is partly 1 comfort to Zacharias in his present estate 2 words of the Angels generall charge Of comfort feare not Zacharias Where first it may be demanded whether the Angell were sent of purpose to comfort Zacharias Aun I thinke no Neuerthelesse Zacharias his feare falling out God would haue him comforted that the Angels message might be the better entertained This the Angell presently knowing from God comforteth Zacharias 1 None of vs must without warrant from God aduenture vpon any thing 2 We ought like the Angels quickly to perceiue the wil meaning of God 3 God would haue vs so to be disposed in minde as that his commandements might sinck the deeper into vs. So are we disposed when cast downe by feare we are lifted vp by faith This comfort forbiddeth to feare where we may marke the manner of speaking to the party and the words of comfort The manner is that the Angell calleth him by his name Zacharias Thereby shewing that this apparision was not a thing at all aduentures but for Zacharias sake which he likewise should marke God would haue his people know when he sendeth generall meanes he doth particularly respect his The people of God must particularly apply these meanes to themselues The words of comfort are feare not and signifie not only that he should not feare but should be of good courage It may be demanded whether all feare is heere forbidden Aun No. For some feare is necessary and commendable Quest What feare is forbidden An we must consider that feare is diuers 1 Some proceedeth from vnbeleefe some from faith againe some feare driueth from God some to seeke God and his fauour Some feare is to suffer euill some to doe euill That feare is heere forbidden which is from vnbeliefe which driueth from God That feare which is to suffer euill is not simply forbidden except it be alone without feare of doing euill or be immoderat and too much Otherwise it hath it vse to preserue humility the softnesse of the hart stirring vp to prayer Now for that Zachary did feare too much he is bid not to feare that is as he did or so much Where we may see that Gods children thinke themselues many times in worse estate then indeed they are That they haue not such cause to feare as they thinke many times they haue Quest How should I know whether I ought to feare Aun Search your conscience if you find any sin vnrepented of feare Zachary must not only not feare but be of good cheere that is be perswaded of Gods loue toward him and looke for a benefit So must
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
seruice The effects in respect of other who are many followe Where besides the parties we may consider the kind of thing and the occasion We will begin backward The occasion is his that is Iohn Baptists birth His birth to speake properly is his comming into the world but this is not meant alone but especially his life office and discharge thereof in loue whereof they are said to reioyce at his birth so Iob misliking his life curseth his birth conception c 3 Iob. 3 thus in detestation of Naball and Ahab is said that there shall not be left a dog c. So blessed is the belly that beare thee Now thus affections thus noted of the people should teach vs offices and that 1 The nature of true loue stretcheth to all things belonging to the thing beloued 2 That men must be iudged of by their duties and execution thereof 3 Men must loue ministeries like Iohns conuincing of sinne 4 Yet so as that they must loue Christ whereto they must be lead 5 And seeing that Iohn was as well for the whole Church as priuate persons we all should reioyce at occasions of Church good The affection noted in the parties is that they shall reioyce Reioycing I take it is nothing but to bewray conceiued ioy This was as especially by the former occasion so not without simpathy to Zacharias and Elisabets ioy The reioycing is alwaies with some feeling And as a man would thinke but a small matter where no dooing is mentioned yet it is implied that they witnessed their ioy 1 The greater Gods benefits are the greater feeling of them should we haue 2 If we can doe nothing els it is acceptable to God when we doe but reioyce at good things 3 We must not be wanting when occasion serueth to witnesse our ioy 4 If we should ioy when good things are enioyed we should looke for them when we want them The parties are many many may be vsed strictly of any number aboue two Heere it signifieth diuerse besides the parenty Now surely these times were very corrupt wherein one would thinke there had not beene one good so it is 1 God alwayes hath his number in the worst times 2 We must not dispise the beginings of grace they will grow 3 Marke the power of godlinesse it hath the same worke in many and all in whom it is Hetherto the effects now followe the causes towards the effects in them selues Towards the effects and so they are brought into proue and confirme them as for that Iohn should be such a one the parents and others should haue cause and ought to reioyce So as who doe not are iustly to be blamed The causes in themselues are reckoned vp in 4 branches The first Verse 15 he that is Iohn shal be great in the sight of the Lord. Where we may see what is said of him he shal be great And in what sense in the sight of the Lord. Great Iohn is so as that none greater then he among womens children And this great is of great account and worth the same in meaning with good Great was Iohn as appointed to doe great things to prepare men to Christ indued with great graces of knowledge zeale courage c. effecting great things so as that many submitted themselues to his ministery Luke 3. Now Iohn is not said simply to be great as in the eyes of the world for he was very contemptible but in the sight of the Lord. The Lord heere signifieth the true God Sight is a borrowed speech taken from such creatures as haue eyes whereby the vse of eyes and that which followeth thereon is implied and therefore when this speech is vsed towards creatures in generall or wicked it implieth Gods knowledge as Emrod was a mighty hunter before the Lord that is openly and knowen of God But when it is vsed toward godly persons then it signifieth to approue as heere and before of Zachary and Elisabet it was said they were iust before God that is God approuing their iustice Know then that Gods children are great some way Though indeede not alwaies to the world ward So as that wee ought not to iudge of ones greatnesse by his outward appearance to the world That who so would be great must be in the sight of God by Christ and the gifts of his Spirit If godly men be great with GOD they ought so to be with vs. And in no case must we wrong them least wee prouoke God against vs. The second branch is and shall neither drinke wine nor strong drinke These words declare that he should be a Nazarite wherof looke Numb 6 3 so was Sampson saue that the Nazarites Numb 6 2 vowed themselues Sampson and Iohn were appointed by God One part of the Nazarites dutie was neither to drinke wine nor strong drinke Wine is the blood or iuyce of grapes Strong drinke in the originall Shekar any made drinke which immoderatly vsed will procure drunkennes as the Iewes had luyce of Dates In Wales is Metheglin in Ireland Husqueba in England Sider Beere Ale Now this and such like was forbidden them Quest Why were these forbidden Aun Not for any vnholinesse in them or that men by forbearing of them onely were more holy but to teach moderation by some in all things and to shew that a means to helpe heereto is to forbeare lawfull things It may seeme strange that Iohn should forbeare Wine and Christ drinke it Whereby wee may learne not to iudge of mens holines onely by their outward strictnesse els might wee preferre Iohn before Christ Obiect It may be obiected that Christ was a Nazarite Math 2 23 and therefore should not drinke Wine Solu It was not meant that he should be such a professed Nazarite as the Law nameth but he should be such a most holy person as the Nazarite prefigured So Christ is a Lambe who was prefigured by Lambes If Iohn would forbeare Wine wee ought to forbeare sinne And if hee quite forbore strong drinke wee must take heede of drunkennesse The third branch is that hee shall be filled with the holie Ghost euen from his Mothers wombe Wherein is a speciall gift to be bestowed vppon him declared This gift is the holy Ghost which is further made knowne by the measure of it in that it is said he shall be full and the time in as much as it shall be frō his mothers wombe The gift is most excellent so as GOD when hee would finde out the choisest could not bestow a better on Iohn no not on his owne sonne Whereby we may learne wherof to make most account Holy Ghost is the third person in Trinitie and is sometimes put for the person it selfe sometimes for his workes as heere it is Among the many works of the holie Ghost is sanctification furnishing to particular calling Sanctification is wherby a partie is made holy in the presence of God Christ his holinesse imputed and new in the partie ingenerated This in parties of
feast of the conception of the Virgin and not of Christ but this which is to his mother This anunciation telleth that there shal be such a conception and it sheweth the time persons place The time was in the sixt month The person one sent to whom he was sent The place Nazareth a citie of Galilee The time is noted to shew if any man list to try that this agreeth with the prophecies especially of Daniels weekes which now begane to be expired To be curious to search times we must not Act 1 7 but God bewraying times we must take knowledge of them and euen of lesse matters So as the Iewes and whosoeuer not beleeuing this do sin greeuously This time is the sixt month Month is to be vnderstood according to the mind of the writer and the order of the countrie which he meaneth Luke speaketh heere after the account of Iewes The Iewes had in a yeare months thought otherwise differing from the Iulian in number 12. The first Nisan answering to March and so forward Though the order of the number of dayes be not alike So that a month heere is the twelft part of the Sunnes yeare month is of the Moones motion so as we may see that verified Gen 1 14. Gods people can vse the starres aright for times and not for iudiciall Astrologie This month is said to be the sixt Sixt is a note of order for as the beginning from whence one accounteth is diuerse so may be the sixt month It may be demanded whence one should beginne to account to number this moneth the sixt Aun Sure it is that among the Iewes there were two manners of reckning the month of the yeare For for religious vses and festiuall times they counted Nisan the first and so forward but for ciuill they counted the seauenth the first Looke Tremellius on Exod 2 at the third verse But I take it that in neither of these respects the Euangelist thus writeth but onely in respect of the former narration Meaning that it was sixe months after that the like message had beene brought to Zachary Indeede it was in the first month of the yeere so to be accounted for religious vses For sixe months before to Zacharie in the other beginning was that message done Now then counting from the annunciation to this it appeareth to haue beene in Abib or Nisan answering partly our March so as yet Christians keepe this feast 25. Martij Now surely it is worth the marking that the Annunciation to Zachary was in the beginning of the ciuill and this to Mary of the religious or ecclesiasticall yeere Quest But why was it iust sixe months after Aun I thinke that not onely in preaching but in beeing borne and euen conceiued Iohn might appeare to be a fore-runner of Christ as that there might be thought no confederacie the one comming so neere the other in time Que. Was the sixt moneth ending or beginning Aun Ending Learne by the former that one may goe before in time and come behind in grace as Iohn did in respect of Christ So as that none of vs should prefer our selues aboue others onely in respect of age 2 And that Iohn though hee were Christes elder in bodilie conception yet seeing greater graces of GOD in him then in himselfe preferred Christ before himselfe teaching what we should doe likewise The person sent was the Angell Gabriell sent from God Where is his nature name and calling Nature Angell as before in the 11. verse Que. Why was an Angell sent whereas the preaching of the word beeing a greater matter is by men Aun The preaching of the Word is ordinarie must be by ordinary meanes this is extraordinary as also for that Isaacks Sampsons birthes were foretold by Angels good reason then it was that this much more should be so as from the beginning to strike into the considerers minds greater reuerence 1 Shall God send his Angels shall not we be willing to send our children about Gods businesse 2 Or shall Angels be willing to goe and we vnwilling 3 Neither can it be chosen but God loueth vs dearly who sendeth his Angels 4 And maketh high account of these matters whereabouts his Angels goe So as if we doe not heede them with all reuerence we sinne 5 Gods sending an Angell noteth his owne mightie power who is euen ouer Angels so as he can send them and none but he No creature hath authoritie to command an Angell good or bad but God So as that euen Witches can not send euill spirits but by the sufferance of God The Fathers often write this Angell Archangell without any great warrant The Angels name is Gabriell as before verse 19. Tremellius noteth on the 1 Luck that Angels are not named in the old testament before the peoples comming out of captiuitie yea before though they were asked of their names they concealed After the captiuitie they are called by names We must take heede of curiosity to search no further then God hath made knowen The Rabbins haue diuers names for Angels good and bad they say he who tempted Eue was called Samaell c. Munst on Math These things are needlesse Let vs know that Angels though they be neuer so many are knowen a sunder of God and are but seruants of God not our Lords to be worshipped The calling followeth sent of God as is before verse 19. Where is noted the person thing Person God sending God the whole Trinitie This which is said of the Angell is true of any rightly doing his dutie So as men had neede take heede how they refuse such as are sent the contempt redoundeth to the sender Men sent must make conscience as comming from God and withall not doubt of good successe This made the Galathians so well to thinke of Paule The thing is sent Sent implieth furnished with a gift called vpon to vse the gift Gift is abilitie to doe a duty One is called vpon when ones hart is stirred vp to vse this gift and others for whose vse it is require the same So as none must presume themselues to be sent in whom these are not In whom these are they may haue comfort that they are sent The Angell presently sent was able to doe his duty So should we all be furnished not to learne when we should practise our duties The place followeth and first generally afterward specially The generall place is a cittie of Galilee called Nazareth Where is the prouince Galilee cittie Nazareth In Asia the lesse is Syria in Syria is Iudea in Iudea is Galilee hauing on the North Tyrus on the South Samaria on the West mount Carmell It is so called for the neere lying There are two Galilees higher lower The higher is called Galilee of the Gentiles not only as Tremellius thinketh popular but for that till Solomons time Gentils dwelt in it or for that Solomon gaue 20 cities in it to Hiram a Gentile 1 King 9 11 or for that it was vtmost