thing alike 2 Shine from the heart within 3 Cannot possibly lie hid It is so necessary as nothing without it can please God What the fruites of it be looke Prouerb 2 7 21 Prouer. 10 9 Prouerb 11 3 6 20 Prouer. 28 6 10 18 Pro. 2 9 10.2 Cor. 1 12. A man may try whether it be in himselfe 1 If hee account of things according to their nature of great greatly Hypocrites will straine Gnats and swallow Cammels will be curious in ceremonies and omit greater things sincerity will in their place regard both Therefore serueth the true light in the hart 2 If he be most seuere towards himselfe Hypocrites are most hard to others looke Iohn 8 3. Math. 7 3. the sincerest are most fauourable as being priuie to the in bred corruption So was Iob toward his children tollerating their banquetting though himselfe were not with them Ioseph toward Mary with child c. 3 If he be more carefull to please God then all the world beside Hypocrites doe all things to be seene of men make more of the reputation of the world then the witnesse of their owne conscience 4 If he be willing to beare aduertisements admonitions reprehensions A sincere party meaneth wel from his hart and therefore can be content to be called vpon the hypocrite is vnsound at the hart and cannot abide to be gaged he is touched on the gall so did the Iewes to Stephen Act 7 54. 5 It is impossible to be smothered it will breake open cannot lie hid hypocrites are couchant can haue a faire gloue on a foule hand This is kept and preserued 1 by the sincere milke of the word 1 Pet. 1 2. and continuall desire to be enformed in the sound truth 2 The more one endeauoureth to search and sound him selfe the better shal he preserue his sincerity Standing waters corrupt 3 Often setting of a mans selfe in the presence of God and before his iudgement seate Thus much of the first acception the other followeth which is vnblameablenes not that the seruant of God shal not sometimes be charged with somewhat amisse or shall not in a slip be ouer-taken but Vnblameablenes is such vprightnes whereby a mans life cannot be noted with any raigning sinne after his effectuall calling so was Samuel Iob Paule and some others as Elizabeth and Zacharie Luk 1. Now both these sincerity and vnblameablenes must be in one party and in all the life But some may say that is impossible for aunswer heereto looke the fift and sixt generall remembrance in the beginning of this Psalme Now by this before we learne that 1 Vprightnes of sincerity and vnblameablenes as it is most necessary so should it be with the first or else all will be vnsound neither would the Prophet haue set it first 2 And that we must iudge of our selues and others by vprightnes in the way that is vocation of a Christian or any other more especiall the world doth otherwise they commend for things that are not of a mans calling Thus much of the first duty the commendation followeth Blessed that is such parties are happy or happinesses that is many blessings belong to such or it is and shall be happily to such for so many wayes may the word be taken The Prophets meaning is that such parties are in an estate most to be liked and longed for as the world count happy those in whose steedes they could wish themselues I thinke it not the fittest heere to dispute of blessednes what it should be or what good things it containeth in it that is not the Prophets meaning Whosoeuer would know this for the cause of blessednes let them looke Psal 32 2 Rom. 4 7 and for the fruites the beginning of the 26 of Leuit and 28 of Deutrono This blessednes which is heere named hath two degrees in this life the life to come Blessednes in this life may be called blessednes of grace Blessednes in the life to come of glory of these haue one and be sure of both Heere though is principally meant blessednes of grace whereto a man may reach in this life as also Mat. 5 2 3 c. Math. 13 16 Pro. 28 14 That vpright men are happy it is most certaine no vprightnes but by the spirit of sanctification no sanctification without iustification no iustification without forgiuenes of sinnes wherein is blessednes Psal 32.2 Rom. 4.7 God is vpright mens shield Prouerb 2 7. The Lord delighteth in them Prouer. 11 20. What can be more And if hypocrites be so cursed as indeede they are sincere cannot choose but be most happy Was it not this that made God fauour Noah Iob c. Wherefore 1 They greatly erre who thinke the godly of all men most miserable 2 All happy men are in a sure estate that cannot be lost Happines of grace is surer then of nature That was in our owne keeping and was lost This is in Gods fauour which is vnchangeable and cannot miscarie So as that all vpright men may haue sound consolation that they neuer shall faile 3 Vpright men may haue many afflictions as indeede they haue as Abraham Isaack Iacob Dauid Abel c. yet are they blessed So as that no outward or inward afflictions of what kind so euer can hinder an vpright mans happines Nay they shal further it Math. 5 10. Wherfore iudge no man by his afflictions to be out of the fauour of God else might Lazarus haue beene thought amisse of 4 If vpright persons are happy then hypocrites and notorious sinners are wretched and yet enioy they much outward prosperity Outward good things therefore doe not alwayes shew that a man is happy 5 And seeing that vpright men are happy who would not labour to be vpright though it cost him as it wil great neuer so much endeuour Hitherto hath beene the first duty commendation of it now followeth the second which is Walking in the law of Iehoua set out by the parties in whō it is who are said to walk In this duty are two things to be considered 1 The practise of walking 2 The forme or rule in the law of Iehoua To walke is a borrowed word as that before of the way and signifieth the ordering of life and hath in it two things 1 That as in a way there are many steps to be set so are there sundry particulars in life 2 That as in the way euery step must be ordered so must euery particular of life be Of the particulars which are in life there is 1 the beginning or head of the way the hart 2 Passages on frō the hart The hart is to be vnderstood the soule that is minde and will from whence as from the hart of the body naturall life commeth so the beginning of godly life must proceede The soule therefore must as the first step be set in the law of God out of which if it stand all other things run ryot This is the more to be thought of for
remembrance in the Syneidesis or conscience The second a diligent marking and recording as euery particular thing is beleeued or not beleeued done or not done thought or not thought according to knowledge The third is affection rising after knowledge and marking and by things done thought beleeued spoken according to knowledge ariseth ioy hope and comfort otherwise greefe feare and trouble Good conscience is when the knowledge is true full and sound when it letteth not slip any particular but calleth all to count and findeth them rightly according to knowledge performed where-vpon ariseth continuall ioy quiet comfort Good conscience is wrought as all other graces of Gods spirit No mans conscience is good by nature other meanes therefore are needefull 1 One is sound faith of iustification when the party hauing Christes righteousnes imputed by God himselfe applieth it by faith to the forgiuenes of all his sinnes and accounting of righteousnes so as that the conscience is cleansed and quieted in regard of all things past 2 Sanctification which arising and liuing in faith keepeth with faith and preserueth good conscience for afterward without these neuer good conscience Now the properties of good conscience are many 1 Truly and fully alwayes to admonish according to the light of the word of God shining in the hart 2 To witnes that all and euery thing is done according to the full knowledge of Gods will 3 To giue a good hope in all things 4 To make one leade an vnblameable life Thus much for good conscience the fruite followeth which is wonderous great euery way and hath all things contrary to confusion 1 It maketh one neuer to change his generall resolution 2 It delighteth to come into the presence of God 3 Is perswaded that God liketh it 4 Hath courage in all good duties 5 Trust in the fauour of God 6 Hath peace of conscience 7 Ioy in the spirit 8 Looking for all good things from God 9 Patience in the crosse Thus much of the thing now followeth the time then to wit when I shall haue respect as if he should say vnlesse I haue respect c I shall be confounded 1 Que. Who can respect all and euery of the cōmaundements of God Aun None and therfore all haue great cause of shame 2 And seeing that all Gods commaundements must be respected euen the least are to be regarded not neglected 3 No meruaile therefore if none can at any time be secure but shall finde himselfe tossed betweene feare and hope c. 4 And why since there is such good consequence of respecting Gods commandements doe not we all most carefully regard them Thus much for the third particular in the Prophet Dauid now followeth the fourth verse 7 Verse 7 and it is profession to praise God Which duty should be in euery seruant of God Psal 50 14. In so much as that not onely men but euen all other creatures ought to performe the same Psal 150. Of this profession there are two parts 1 The duty to praise God with an vpright hart 2 The cause learning of the iudgements of thy righteousnes In the duty are 1 the fact of praysing God c. 2 The publishing of it in that he saith I will praise c. The fact hath the thing to praise God manner with an vpright hart In the thing are action to praise obiect thee ô Iehoua The word heere vsed for praise is in the Hebrew Ode where-vpon by the way commeth the Greeke word Ode for a song It signifieth both to confesse and praise but yet notwithstanding with some difference For when it signifieth to confesse it hath one kinde of preposition when to praise another or other regiment so doth the Greeke word Ezomologoumai signifie both Neither is it without cause that one word signifieth these two things For then praise is true when it is free and franke as confession also euery true confession is greatly to the praise of God looke Ioshua 7 19 1 Sam. 6 5. Iohn 9 24. Heere doth it signifie to praise To praise is to acknowledge the excellencie or worth of a thing Excellencie in God is infinite euery way as he is in himselfe towards his creatures In himselfe for excellencie of Essence persons properties c. aboue all humaine conceite Towards his creatures making them so excellent preseruing them c. and as to all creatures ingenerall so to the Church and especially to the party praysing And indeede there is nothing whence a party may not draw arguments to praise God Gods mercy is most sweete considered in creation redemption conseruation Euery one of these cannot choose but be very great being from so great a God to vs who deserue the contrary especially in such necessary things as he giueth vs for our being and well being Acknowledging is our profession that this excellencie is in God Now this our profession must be 1 open so as it may be knowne 2 franke cheerefull not constrained 3 with harmonie of mouth hart and life Who would not performe this duty 1 pleasing God 2 due from himselfe Thus much for the action now followeth the obiect thee ô Iehoua whom indeede we are alone to praise as being onely worthy 1 God being to be praysed is to be considered with meanes of any thing or without meanes Many will praise God and acknowledge his hand when they see him work without meanes because then they see nothing whereto they can ascribe that worke but onely to God and yet it is onely God who giueth meanes renueth them and blesseth them so as in the middest of all meanes must we lift vp our hart to God and praise him and neuer sacrifice vnto our net 2 God may be considered towards our selues or others Many wil praise God for themselues few for others and yet so must they doe and euen for their enemies so farre must wee all be from enuying or lessening any of Gods works 3 God giueth prosperity aduersity Some feeling the sweetnes of prosperity can acknowledge Gods goodnes Where is any that praiseth God for aduersity And yet so must we all doe and not onely that but reioyce therein Rom. 5 3. 1 Then shal a man be the fitter to praise God for aduersity when he hath some while beene vnder neuer at the first will or can a man vsually thank for it 2 When by hauing beene vnder it hee hath gotten some good by it as knowledge of Gods prouidence iustice power perswasion of Gods goodnes encrease of faith exorcise of patience meekenes prayer c. else will our praysing for it be but cold And therefore all mens speeches who say they thank God for afflictions are not euer true Hitherto of the thing now followeth the manner With an vpright hart so as it must be with the hart and that vpright so as heere is 1 subiect 2 Adiunct The subiect is hart put heere for the soule because that it is as it were the chaire of estate of the soule wherein it most sheweth
iudgement it might haue cost him the setting on Can we but learne from hence that indeede dangerous it is for outward estate to aduertise Princes of their faults and for all that yet when God commaundeth it must be done Now God commaundeth all duties of ones place Thus did Iohn Baptist Elias and others Neither this onely but very hard wil it be to bring great ones to see their faultes Saule may teach vs this These thinke not of sinnes they thinke their places excuse them and many such fig-leaues haue they Yet for all this men must endeuour that such may know and amend their faults who sin not alone but by example infect others But some may say Why was Nathan sent rather then some other For his ministerie and place for gifts and sidelitie as a knowne man meete to conuince the King Where then are these Eliasses Iohns Latimers such like Now marke the fruite Dauid is rebuked and amendeth So doth God blesse his owne ordinances as to Saule and Ahab who somewhat yet by rebukes were restrained Let none therefore make doubts in Gods businesses but go about them and leaue the successe to him who giueth it 1 Dauid is rebuked amendeth at a worde Heere is a difference betweene the rebukings to the children of God and men vneffectually called Gods children are corrected and rebuked at and by the word Gods workes are wont to worke more with worldlings 2 But put case they hearing the word doe seare as Herod and Faelix c after they forget Gods children doe hide it vp and make it of vse and to rebuke long after that they once haue heard it 3 Or graunt the worldlings doe thinke vppon it they are not reformed the godly are The occasion remaineth which is both of Nathans message and Dauids enduring this Psalme to wit his going in to Bathshela Where first mark the words after the matter The words are verie graue honest and seemely giuing vs to take knowledge of that which is not so comly to be spoken of This phrase is vsuall in the Scriptures as Knowing It is a grace of speech in seemely termes Eyphemismos to deliuer vnseemely things so Iob 1 5 blessing is put for the contrarie as 1 Kings 21 10. This is vsuall in the Scriptures as likewise in other tongues Eyonyma in Greeke a good name for a thing of worse worth Eymenides for the Furies the old Latines for nothing would say well for no bodie good successe and so other Nations the Tuscan Italians call diseases which they most loath with more fauourable names as the Falling sicknesse Gods disease and such like 1 How ought men therefore abstaine from euil deedes when the Spirit of GOD forbeareth euen the ordinary names of common sinnes 2 Nay a shame shall it be for vs not to leaue of all filthie speech and not so much as to name with liking any sinne Looke Exod 23 13 Hosea 2 17 Psalm 16 4. 3 So that if euen for termes a man should looke to him selfe the like care is to be had of companie recreations attire diet and such things wherein we may very soone offend The matter meaning of the phrase is that Dauid sinned in Bathsheba and by occasion thereof vpon Vriah giuing likewise cause to the enemies to blaspheme 2. Sam 12. 1 O then into what fearefull sinnes may the children of GOD fall To any saue that which is against the holy Ghost so that all the care in the world is too litle to watch ouer our selues with 2 Againe see how one sinne tolleth on another Dauid little thought of murther at the first but nowe to seeke a cloake for adulterie he will commit that yea not care for the glory of God in respect of his owne credit Doubting in Eue bred disobedience and the miserie of all mankind Wherefore resist sinne in the beginning it will too soone grow too strong and draw a long taile after it 3 Besides consider that Dauid had no doubt of his priuie Chamber whom hee vsed verie secretly for Bathsheba as he dealt with Ioab for Vriah by priuate Letters neither durst those parties be acknowne Court sinnes are manie times couert and cunning and yet for all this we see they come and breake out It is therefore follie sinning to think to lie hid Thou diddest it secretly saith Nathan to Dauid from the Lorde but I will doe this that is 2. Sam. 12.12 punish thee before all Israell and this sunne Nay Kings themselues cannot sinne without marking by God and in his time reuealing Now the partie with whom this sinne was committed is not to be neglected Bathsheba a vvoman not onely of good house and place whom Dauid the King after married but a deuout woman obseruing the religious seruices of God in her purification 2. Sam. 11.2.4 verie wise and accomplished as may appeare by the 31 of the Prouerbs which seemeth to haue beene of her making yet she is ouer-taken to folly 1 Let good Ladies then take heede of daliance courting Sooner may they be ouercome then they thinke for such is the poyson of euill companie and speech able to infect the chastest in the world 2 And if Dauid and Bathsheba commit follie may we doubt but that there was a great deale more filthines then in the Court So it is some one sin appearing may make vs iudge of many close Reade ouer the whole eight chapter of the prophecie of Ezechiell Where then many sinnes breake out know that many more are committed vvhich should make vs mourne at the filthinesse of such times Obiect But one may say I neuer committed adulterie I neuer kept whore c. Aun There is no Dauid for all that that hath not his Bathsheba no Bathsheba that hath not her Dauid that is none is there but taketh delight in some sin or other Idolatrie is whoredome so is couetousnes Iam 4.4 Wherefore let euerie one seeke to finde out the strange flesh his soule runneth after as his Bathsheba which one may doe by applying the whole word of God to his whole selfe constantly studying and meditating thereupon making more account of the witnesse of our consciences then the iudgements of any other That shall we finde to be our Bathsheba or sweet sinne 1 Which we will least be acknown of as in Saule for the Amalekites Herod for Herodias and such like So doe proude couetous riotous persons excuse extenuate or cloke their sinnes 2 Which though we take great heede we shall easily offend in as that of the tongue Psalm 39 23 Iam 3 8 So is it for anger in parties subiect thereto 3 Which enemies waite to trap vs most in and can vpbraide vs most with They can sooner see it then wee our selues Nature in euery body sootheth it selfe none but thinketh himselfe faire his own breath sweet But especially if those whom wee iudge aduersaries are godly and wise as Elias to Ahab Michaiah Iohn to Herod there
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
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
getting good name and for keeping of it And first for our selues others ioyntly What a treasure a good name is indeede aboue all outward things may appeare Eccle. 7 3 Pro. 22 1. whereby is declared that a good name is precious of worth in it selfe and profitable and of vse it is profitable now and after like sweete perfumes presently refreshing preseruing against afterward Now wee are commaunded to procure things of good report and for that who hath an euill name is halfe hanged will hardly euer recouer a good name againe So as that he is dissolute who careth not what others thinke of him Besides a good name is of great force to make our duties better accepted of others to draw others more to Christ And as the parties place is greater so more care is to be had for and of a Magistrate and Minister But first of all we must consider what good name is that we may know the better how to procure it Good name is the witnesse of such as can well iudge of the gifts of God in one Well said Aristotle that honour was rather in the partie who honoureth then in the partie who is honoured Parties who will witnesse are the world the godly God himselfe a mans owne conscience will I say not that all are competent witnesses especially the world in so much as Christ denounceth woe to such whom all prayse that is the common worldings Luke 6 26. Christ sheweth that it is impossible to beleeue for them who receiue honor one of another Ioh 5 44 beeing of the coÌ„mon sort So as that we are not to depend vpon the common voice But must a man therfore neglect witnesse from euil men Aunsw No. For Paule requireth witnesse for them who are without 1 Tim 3 6 2 Cor 4 2. Our chiefe care must be that we giue them no iust cause to speake euill of vs rather then if they speake without our desert to be much grieued for it We may keepe good report from the wicked so long as it is for our well-dooing which wee continue in and if it be witnessed by the godly and God himselfe aswel as by these The godly who witnes are such as are effectually called These can best distinguish the gift and grace of God good witnesse from these is comfortable Euery one best iudgeth the things he knoweth Neuerthelesse sometimes brothers will dissent as Paule and Barnabas Hieronimus and Augustine this will sometimes exercise one God a mans owne conscience remaine in whose witnesse for good wee may more reioyce then in all other besides The things for which one hath good fame are the gifts and graces of God so as that all faults and sinnes are to be remooued It is disgrace to be praysed for a sin Good fame nowe thus set out or as Iohn setteth it out Epistle 3 verse 3 6 the witnes of the brethren to the truth and loue in the party must we our selues for our selues first seeke 1 Rather dooing the thinges which may deserue good fame then seeking good fame barely for it selfe 2 Neuer seeking fame but for the glory of God greater good of others to whom thereby our gifts may be the more welcome and profitable 3 Though wee want good fame froÌ„ men alwaies to haue good witnesse from God and our owne hart This when we be dead shall be our credit Well then wee may get good fame If wee be iust The memoriall of the iust shall be blessed Prou 10 7. And 1 heere wee must take heede of secret sinnes for which sometimes it pleaseth God to correct vs by suspicions that goe of vs which hinder our good name A man must take heede of small sinnes they will be increased if once they be spoken of and once spoken of they will stick long occasions must be auoyded Hee that will doe no ill must doe nothing that belongeth thereto The world is giuen to make the worst of any thing in another 2 If we be carefull to preserue other mens good name others will preserue ours 3 Doe well and seeke not good fame you shall finde it sooner it is like your shadow the more you run after it the lesse you catch it But what if dooing my best I cannot get a good word Aun Examine your selfe whether you haue not some sin vppon you open or secret if you find you haue seeke forgiuenesse thereof amend your fault looke to your selfe for afterward If vppon due examining you can find none know that God is trying whether you will cleaue vnto him without good report yea or no and thinke that God thus may correct some former sinne in you or make you wary that you coÌ„â—â—t none afterward One keepeth good report by the same meanes he getteth it This is for our selues For others we get good report 1 if we make them good 2 If wee take heede of such things as lessen good report deeds are infinite so are sayings as bewraying of secrets infirmities scoffes whisperings backbiting bitternesse deprauing thoughts as enuie suspitions taking things in euill part inuenting euill things dissembling or neglect of the gifts of God in others 3 In excusing them who are absent so farre as wee may with good conscience 4 In interpreting reports of others to the best burying some aduertising the partie of whom they are thereof that he may looke to himselfe 5 Hoping well of such as haue sinned and are nowe turned and conuerted We keepe their good report by the same meanes Commaundement 10. Hetherto haue beene the commaundements for duties of act and practise now folow for motion and first thought and that in the tenth and last of all Thou shalt not couet thy neighbours house c. Why but doe not the former commaundements intend thoughts and stirrings Aun Yes but heere of purpose God doth in speciall giue order for them that wee should not pretend any ignorance as our corrupt nature easilie would Againe it may be doubted whether heere be two commaundements or no for that the verbe couet is twise repeated It is but one onely as Paule sheweth Rom 7 7. In this commaundement as before is person thing Thing forbidden is the coueting of that which is an others where the kinde of thing forbidden is to couet the thinges coueted house wife seruant c. of ones neighbour Coueting or desiring is naturall or not naturall Naturall I call that which was in pure nature as of meat and drinke for preseruation of nature c. this is not forbidden Not naturall is that which though it arise from vs yet was not in pure nature which is not simply forbidden if it bee with condition of my neighbours liking as if I wish to buy his house at his owne reasonable price Againe couetings or desirings are diuerse according to the occasion whence they arise Some are occasioned without vs by deuils men other creatures whereto vnlesse consent doe come they are not sin The deuill tempted Christ he resisted and
generall particuler He is the God of hostes In this article wee may consider the meaning and the duties which we professe The meaning may easily appeare in the name Almightie which is who hath all might Might in God is whereby hee is of power and can doe things This might and power is absolute or actuall Absolute power in God is whereby hee can doe more then he will as Math 3 9 to raise vp of stones children to Abraham To giue Christ more then legions of angels which he would not Actuall power is that whereby God doth what hee will Quest Whether of the two powers is meant heere Aun Wee must belieue both Neuerthelesse actuall is that which more neerly concerneth vs wherein wee can haue comfort in Of this it is said Psalm 115 3 And hee spake the word and they were made God is said to be thus Almightie 1 Dooing whatsoeuer he will and heere Gods omnipotencie is not in doing sinne Sin hee willeth not Againe sin is of weakenes not of strength 2 Hindering what he willeth Obiect Why doth he not then hinder sin Aun Because he is not bound so to doe 2 for that hee can bring out of sinne good 3 Dooing all things with ease hee but willeth and they are 4 Causing all power where it is euen making weake strong c. Thus farre for the meaning the duties remaine which we doe professe 1 Neuer to presume of the Almighty power of God for vs vnlesse wee know his will to that end For though our faith beleeueth he can doe more then he will yet we neuer can reape comfort of his power disioyned from his will So as Romaine Catholiques not prouing Gods will for transubstantiation say nothing to purpose Or loose professors resting on Gods power as able to conuert them and not vsing meanes doe but beguile themselues 2 Neuer to doubt but whatsoeuer God will shall surely come to passe promised threatned generally particulerly Obiect May one then neglect meanes Aunswer No. They serue for Gods Almightines to worke by in deede in the most vsuall we may easily perceaue Gods power 3 To renounce all trust in creatures 4 To trust wholy in God 2. Cor. 1 9.2 Cor. 12 9. Eph. 6 10. 5 To be strong in faith Rom. 4 21. 6 To be assured of the performance of our prayers 7 To haue contentation in God 2 Cor. 9 7. Heb. 13 5. For indeede God so promiseth to be to vs. Gen. 15 1. 8 In what estate so euer we be to reioyce in God Psal 46 Iob 22 25 26. Thus much for the former attribute the latter followeth Maker of heauen and earth In speaking whereof we may consider it ioyned with the rest and in it selfe As it is ioyned with the rest first why at all it is set down Aun I take it against the poyson of Marcions heresie who thought it not meete to beleeue in God the maker of the world vvhereas the scriptures though teach so to beleeue It is set in this order after the former as a proofe thereof For the maker of heauen and earth cannot choose but be Almighty In it selfe marke three things the grounds of scripture the meaning the things professed The grounds of scriptures are 1 Gods making of himselfe thus knowne Hier. 10 11. Esa 45 7. Esa 66 2 Acts. 7 50. He is so prayed vnto Act 4 24. So beleeued in Psal 124 8. So professed Ier. 32 17. By this name and title praised Psal 136 5 6. So as S. Augustine saith Let any creature that you will come and make a world and I will say it is God Thus is God preached to be beleeued in Act 17 23.24 Act 14 15. This for the grounds of scripture The meaning will appeare by the words where the cause is ioyned with the effect The cause Maker the effect heauen and earth Maker in the scriptures is properly called Creator Creator is who did create Create is to make of nothing 1 This God did 2 By his commaundement 3 Not all things together but in sixe dayes 4 When time began so as there are not yet 6000. yeeres since the world began 5 So as that he ruleth and gouerneth otherwise then Athiests thinke God ruleth and gouerneth for euer Gods ruling or gouerning is his prouidence Prouidence is either generall or speciall Generall prouidence is whereby all things ioyntly are ruled such there is Particuler is whereby euery seuerall is ruled especially most choisely man As to the lighting of a sparrowe vpon the ground to the number of our haires O thou omnipotent saith S. Augustine who rulest all as one and one as if he were alone The effect is Heauen and earth Where by a manner of speech when that which containeth is put for the contained all things are meant all being contained in heauen and earth Heauen is all from the face of the earth vpward There are three heauens ayrie starrie glorious The ayrie heauen is from the face of the earth to the lowest part of the sphere of the Moone Wherein are fowles meteors as winde raine snow haile thunder lightning The starry is from the Moone vpward as farre as motion goeth Wherein are the starres fixed or planets the diuers motions the influences The glorious heauen is aboue all motion where the glorie of the Trinity doth most appeare There is the humane nature of Christ the soules of the elect departed this life the blessed Angels ministring These Angels were created They are ministring spyrits for the necessities of the Church The earth is put for the earth and water together from the face of it to the centre and middle In the water are fishes pearles in the earth are mettals diuers kinds of precious earth stones c on the earth are beasts and cattell but especially man All creatures haue some print or vestigium of God man hath Gods image 1 Now all these things are good Gen. 1 31. Obiect Some things are hurtfull to vs. Aun They are of very good vse being applied by God Quest Whence commeth euill Aun By the disobedience of the reasonable creatures to God Obiect God maketh euill Aun Of punishment not of fault 2 All these make but one world Quest What say you of the deuils Aun God made them at the first good spirits but they haue left their first beginning For their substance they are good not in their qualities This is the meaning the duties professed remaine They are of two sorts either in respect of the creation or prouidence In respect of the creation 1 That wee belieue that the world was ordained by the word c. Heb 11 3. 2 That seeing the creatures were made by GOD wee ought to meditate of them 3 By the creatures to rise more to the knowledge of God Psalm 19 1 Rom 1 25. 4 From the consideration of the creation to get increase of faith for perswasion of performance of our prayers Act. 4 24. 5 To praise God Psalm 136 5 6. 6 To consider of
in Paule Rom. 7 and Gal. 5 17 the reprobate are not so the strong man holdeth them 5 The elect are more greeued for these sinnes then any other they are most perplexed for them and desire to rise out of them by renuing repentance c so doe not the reprobate but rest and sometimes glory in them This seemeth to be the meaning of the words the instructions are 1 Neuer shall we fully profit by the word till it be rooted and ingraffed in vs. 2 In any case let vs take heed that we neuer sinne against our consciences because 1 nothing will so wound the conscience afterward as this 2 It is the high way to sinne against the holy Ghost Now to helpe vs this way it will be good to 1 Keepe as bright as wee can alwayes in our hearts the light of the word of God shining 2 Resist the beginnings of tentations to sinne else continuing and multiplying they will grow too strong Tentations are like to the cloude that appeared to Elias seruant little or nothing at the first and presently it ouer-spread the whole skie Thoughts rise in the head suddainly drowne the hart 3 Take heede of solitarines there would the deuil haue vs alone hand to hand Good company will keepe our knowledge the brighter and helpe vs with counsaile example prayers c. 4 In any case to take heede of the custome of sinne that will take away the feeling and iudgement of sinne Thus much of the obiect the act followeth in the word keeping whereof before in the second verse The word in Hebrew is diuers with that verse 2 of keeping and besides all that it did signifie there doth further heere imply vnto vs 1 To obserue that is heedfully to marke and bend ones minde vnto so Eli marked Hanna 1 Sam 1 12. 2 To keepe or preserue the thing safe that it be not the worse so Dauid would be kept as the apple of Gods eye Psal 17 8. so Adam should keepe the garden Gen. 2 15 so Cain denieth to be his brothers keeper Gen 4 9. 3 So to keepe as the thing be not taken away Psal 119 44. 4 That it may be for vse to our selues and others Mala. 2 7 for so were the priests lips to preserue knowledge So that we see what our duties are 1 To giue dilligent heede to the word of God and the rather 1 for that according to it should all our motions and practises be framed 2 and is very hard in it selfe so as it is needfull that euen the least things should be heeded hitherto belongeth that Iames 1 25. looking into the law 1 The best most holy must know that alwayes there is somewhat before whereto they must ayme 2 Such desires as these doe please God and are a token of our profiting while we can see our wants 3 Alwayes such desires are commendable when they are with purpose and practise Now foloweth the matter that his wayes c. Wherein wee may consider the thing quality The thing wayes and those Dauids Wayes as before kind of life and duties thereof deedes sayings thoughts mine that is Dauids 1 If thou for thy selfe Dauid thus prayest why should not euery one so to doe for himselfe 2 And if Dauids wayes neede redressing what shall any mans else doe This is the thing the quality followeth in the word directed Directing is of the word Kun in Hebrew which among other things signifieth two 1 Straitnes 2 Steadines Straitnes is when euery duty is leuell with the word of God nothing swaruing there-from Euery mans wayes by nature are crooked 2 euen the best haue somewhat which may be amended 3 they alwayes doe feare themselues least euery duty might be better Steadines is constancie that is continuance in straitnes and without this all things are nothing For what booteth it to haue something and not alwayes Now this is the more to be thought of for that Gods children are alwayes subiect to errors and slips And if they would be constant 1 they had neede looke to their foundation and roote that it be deepely set 2 They must often try and examine themselues 3 It will be best for them often to exorcise themselues in all godly duties The meane or subordinate end is as we haue seene now followeth the vtmost end to keepe thy statutes Wherein is as before act keeping obiect statutes Keeping doth fignifie as before may here for purpose euent For purpose as if Dauid should say this is the onely thing in this desire which he wisheth or to keepe Gods statutes for euent as if he should say this I onely desire that once I may in obedience serue thee By this we may see that Gods children desire to doe duties for duties sake in that Dauid desireth his wayes to be directed to keepe Gods statutes Thus much for the act the obiect remaineth statutes Statutes for meaning and intent are the same with law testimonie c. as before but is more specially and oftenest vsed for religious and holy ceremonies ordained by God in the Leuiticall ministery and seruice These were for the worship of God for outward shew base and contemptible and that many Let vs all therefore learne by Dauids example 1 to be more carefull to keepe Gods ordinances then mens ordinances or then to ordaine new which are beside the word Now the ordinances and rites of God ordained are the rites and ceremonies in the Sacraments so as that the pure administration in them is to be kept 2 And since that God hath commaunded them nothing is to be thought neither too much nor too little 3 Yea where as Dauid desireth to keepe these statutes he meaneth that he would not rest in the deede done without motions and changes in the hart for all rites kept are superfluous without the inward and spirituall worship wherefore alwayes in ceremonies looke for the substance which is Christ 4 And that wishing that hee might keepe the outward ordinances he sheweth the inward spirituall worship is harder to be performed Thus much for the second duty now foloweth the third 4 Duties to men are towards our selues others Many can keepe Gods commaundements in things toward themselues they must also keepe towards others 5 Commaundements forbid faults enioyne duties Many can better forbeare faults then doe good duties and yet both are Gods commaundements 6 Some will keepe Gods commaundements in one estate and neglect them in another many in prosperity professe the Gospell shrinke from it in the crosse some in the crosse will be meeke will pray c. they are not so in prosperity He who keepeth Gods commaundements wil endeuour in them in one estate as well as in another else doth not he keepe all Gods commaundements Now followeth the time of this respecting all Gods commaundements when which vnlesse it were to speciall purpose had not beene set downe This is diuers times in this Psalm euen in the next verse and verse 32 c. Heere
is no limitation or setting downe of this time certaine it is that sometime it was though not a-like alwayes neither can be in any It is hard to tell the particular times when Dauid had respect yet wee may be sure he had respect 1 When God stirred vp his heart to be set heere about which was in his priuate exorcise of reading praying and meditating or publique 2 It was not alwayes at least not in the same tenour and measure Sometimes Dauid sinned and did not respect Gods commaundements 3 Though it were not alwayes the Prophet is not ashamed to imply so much that others might take knowledge thereof We gather then that 1 If Dauid could not alwayes haue respect vnto Gods commaundements let euery of vs know wee shall neuer finde our selues of better mettall then he was our nature is most abhominable which besides outward tentations will turne our eyes from Gods commaundements 2 If we would respect them we must seeke to God and continually vse the meanes 3 It is cleere that Dauid considered how he found himselfe calling himselfe home to a reckoning as euery one should doe 4 The Saints of God how holy so euer will confesse their wants and defaults Thus much of the cause or occasion now followeth the euent then shall I not be confounded Wherein is likewise set downe the thing time The thing I shall not be confounded the time then Confusion commeth of a Latine word which though it may signifie such a mixture of things together that one cannot discerne betweene them yet heere the Hebrew whereof this commeth will not beare it but signifieth greatlie to be ashamed Shame is taken 1 properly For the affection vsually so called and appeareth in the countenance 2 Vnproperly When it is referred to the soule and conscience as very often shame and confusion is so taken in the scriptures Being confounded is taken in the second sence to wit vnproperly in this place for excessiue shame of the conscience before God and man Which is when a man is as much cast downe in conscience before God as the most shame faced man is or can be in countenance before any yea and more Now this shame or confusion may be considered firstly from a cause of it which is to misse or be disappointed for then shal a man haue bodily shame if he misse of his known particular designment or when so euer being of any good nature he doeth amisse so euen for the conscience if a sinne be committed or we misse of our desires to God our consciences are cast downe So as that Dauid heere meaneth that He shall haue no cause of shame 1 Cause of shame is wittingly committing of any sinne true it is that all sinne will make ashamed but this most Therefore Dauid will auoide sinne as euery one should doe 2 Another cause of shame is missing our desires so shall not Dauid God will heare his prayers as all other of his children Psal 25 2 3. Thus are the wicked ashamed that is disappointed of their hope Marke the fruite of godly prayers Secondly from the effects for as naturall or worldly shame hath many and great effects so much more hath the shame of conscience as being part of the torment of hell 1 As in worldly shame one and a first work is to change the minde so shame of conscience will make it change the minde and iudgement for seeing it selfe to haue done amisse it must needes repent and that much blaming and accusing it selfe So shall not Dauid neede to feare that he shall doe for endeuouring to keepe Gods commaundements he shall not neede to change his minde but to continue and encrease So Abigael telleth Dauid that when God shall haue giuen him the Kingdome that it shal be no griefe vnto him nor offence of minde that hee hath not shed blood causelesse 1 Sam. 25 31 she meaneth this work of the conscience So shall Dauid and all other Gods seruants be free from greatly blaming themselues which what a torment it is we cannot be ignorant looke Prouerb 5 11 12. Indeede repentance is a continuall practise of all and euery the children of GOD so as that the former may be doubted of Aun Repentance may be considered as beginning encreasing Beginning is at the first turne change of man to God after which a man is preserued from the wilfull committing of grosse sinnes Encreasing repentance is groweth in the former when liuing out of grosse sinnes and being truly turned to God we labour to draw neerer and neerer vnto him thus with encreasing repentance we must alwayes change repent not with the first and beginning repentance which we can not but haue if we regard Gods commaundements 2 As worldly shame hath feare to come in presence so is it in shame of the conscience wicked men dare not come in the presence of God Adam and Eue hid themselues Cain fled from the presence of God Dauid and other Gods children shall not thus be ashamed 3 Naturall shame maketh one alwayes doubt whether duties doe please it rather thinketh they displease so doth feare and shame of conscience driue a man to thinke that God doth not care for any thing that he doeth So was it with Cain as in deede he saw he did not please God Gen. 4 5. From this Dauid and those who respect Gods cōmaundements are free 4 Naturall shame discourageth a man from doing duties as not being liked so will this shame of conscience make that a man shal haue no hart in any good duty Thirdly from the property bodily or worldly shame is with as great vnquietnes as possibly may be It cannot be otherwise with shame and confusion of the conscience from this likewise Dauid other Gods children are free This which the Prophet speaketh I should not be confounded is a kinde of speech in which by the lesse the more and greater is set downe so Psal 51 17. Thou doest not despise for thou doest very well like and 1 Cor 11 22. I praise you not that is I much dispraise and blame you so Heb. 13 17. Will be not profitable for you that is will be very hurtfull so is it heere I shall not be confounded that is I shall haue great boldnes and comfort All which doth arise from a cleare and good conscience which is a continuall feast Prouerb 1 5 15 so that the thing the Prophet meaneth that he hath a good conscience and the fruite thereof And first for a good conscience 1 what it is 2 how it is wrought 3 what be the properties of it Before we can know a good conscience know what conscience is which well we may doe by the parts of it The first is a knowledge of truth and falshoode good and bad Therfore is it called conscience that is with knowledge and that not onely in generall rules but in speciall and particular wherein conscience especially appeareth generall rules are in the Synteresis particular knowledge and
desire then containeth a request to haue particuler iudgements or punishments kept from the Prophet For to the fault of sinne belong diuers rods scourges which the Prophet heere feareth Now this desire hath two parts The first Cast me not away from thy presence the other take not thy holy spirit from me In both the which the Prophet Dauid seemeth to haue respect to Gods dealing with Saul whom he cast off from being King as to haue the kingdom to continue in his line and from whom likewise he tooke his good spirit The presence or face of God in Scripture signifieth sundry things which were too long to recite heere it containeth three things 1. Fauour of God 2. The place of the worship of God whence the face and fauour of God may be perceaued So Gen. 4.10.14 Ion. 1.3 1. Sam. 26.19 3 Seruice before or in the presence of God Which in Dauid was his seruice in gouerning the kingdome So Math. 18.10 Iob 1.6 Esth 1.14 These the Prophet desireth not to leese Cast me not take not these away from me in an anger otherwise I shall endeuour to beare the losse patiently First now let vs learne by Dauid calling to minde Gods dealing toward Saul to profit and be the wiser for Gods punishments in others 2 Let vs a little enquire whether this fauour the Prophet feareth to leese be for and to saluation or in thinges onely belonging to this life For the clearing wherof some sentences must first be set downe 1 Dauid had the fauour of God to saluation 2 Dauid could neuer fully and for euer loose it 3 Dauid might haue the feeling of it so impaired as that he might feare that he should loose it 4 Neuerthelesse this fauour is not heere meant but that fauour whereby God first gaue Dauid the kingdome aduauncing him to the honour of being Gods Lieuetenant to gouerne his people in hauing God for his defence and grace as Saul had for a time Which fauour among outward things is the greatest in the world This Dauid desireth may not be taken from him not so much for the kingdome sake as 1. That God might not bewray to others that he was displeased with Dauid 2 That Dauid might not by occasion heereof cause the aduersaries to blaspheme 3 That yet Dauid might haue his high place frō whence he might make open confession and acknowledging of his fault to all his kingdome Thus much for that question 1 Now all that are aboue others if they meane to keepe their wealth honours in the fauour of God they must take heede of sinne 2 Since that kingdomes are taken from Princes and so meruailous changings and troubles come wee had neede pray for Kings that they sinne not and if they sinne that they may repent 3 That euen for sinnes God taketh away outward fauours 4 That in outward callings men should remember to labour in them as seruing before the face of God 5 That in the lesser matters as any outward thing it greeueth the seruant of GOD to see any displeasure of God Hitherto the first part the second followeth Take not thy holy spirit from me Spirit dooth heere signifie the gift of the Spirit as else where in Scriptures I doe not thinke that the Prophets meaning is to speake of the spirit which is called of sanctification which howsoeuer a man may feare to leese can neuer yet fully be lost but of the good spirit of the holy God which spirit is said to haue departed from Saul 1 Sam. 16.14 Saul had not the sanctifying spirit of God vnlesse onely in restraining him Indeede he is said to be an other man that is furnished with other gifts then he had before whereby he was enabled to gouerne the kingdome as in the booke of Iudges the spirit of the Lord is said to come vpon the Iudges that is the worke of the spirit in sundry gifts and abilities of the spirit for gouernment in warre and peace As Saule therefore lost such gifts so Dauid prayeth he may not to wit loue of his Countrey and people prudence courage making good lawes felicity or good successe He teacheth vs then 1. That sinne deserueth not onely the impairing of sauing graces but the losse euen of gifts meete for a mans particuler vocation So God threatneth Mal. 2.2 to curse their blessings and saith Ezech. 20 26. That he polluted them in their gifts so Nabuchadnezzar is said to be turned into a beast Dan. 4. That is to loose the vse of reason after the same manner Nabal became a sot or a stone 1 Sam. 25.37 2 That euen the gifts of a mans calling are from the Spirit of God so as not the meanest calling or gift belonging thereto is to be despised 3 That euery one is to endeuour to haue to preserue and increase the gifts of his calling 4 Now as all gifts are good so those which are for the ordering of family cittie or kingdome are most excellent 5 Mention of the holy Spirit is made to teach vs that all duties are to be done holily They are done holily when 1 First the kinde of life is warrantable by the word of God that is when it any way setteth out the glory of God or procureth good to others 2 The party performing any dutie is in Christ repenteth for sinnes 3 He doth the duties for conscience to God as in the presence of God 4 In the vndertaking of duties he calleth vpon God Hetherto the fift petition the sixt followeth verse 12. Restore me to the ioy of thy saluation c. Verse 12 Wherein hee desireth to haue the gifts of the Spirit giuen him againe which he had lost by reason of his sinne For sinne doth mightilie daunt and dull the graces of the spirit Of this petition there are two parts one to haue the ioy of Gods saluation the other to be established with Gods free Spirit Restore dooth properly signifie to returne that which is not a mans owne to the proper owner But so can it not be taken heere For all things are properly Gods nothing our owne Heere therefore Dauid desireth to haue those things giuen him againe which he had before and hath now lost Ioy doth signifie cheerefulnes of hart Looke verse 8. with it alwayes seeking vppon conceit of want hoping to haue in seeking resting in hauing Saluation doth not here signifie the estate of blessed life but outward safetie when as the prophet can wanting any thing come cheerefully to God seeke to him be perswaded of his helpe and finde it So is it Exod 14 13. Psalm 3 3. and that we so may vnderstand it heere may appeare because 1 That euerlasting saluation can neuer be lost 2 God for sins taketh away outward safety deliuerāce 3 God dooth threaten some such thing to Dauid by Nathan 2 Sam 12 10 11. Now this outward saluation or safetie spoken of hath with it 1 Gods promise to helpe 2 and certaine performance thereof Note
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
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
others These duties 1 are to be practised as well towards our selues as others These duties and commaundements according to the number of chiefest things among men are foure The first chiefe thing is life The second chastitie The third goods The fourth truth and good name For euery of these are seuerall commaundements and for the first Thou shalt not kill Which is to commaund preseruation of life and to forbid the contrary Wherein we may consider the persons and the thing The persons who and whom Person who is not to kill thou that is none what colour and pretense soeuer thou haue The person who is not to be killed thy neighbour The person who must not kill is to be vnderstood without a lawfull calling thereto and such an one is who is not a Iudge a souldier and an executioner c. Neuerthelesse these must remember that they doe it according as their callings require and that for good and the common good We may see that the Anabaptists erre who thinke it not lawfull to be a Prince or warriour And this which is forbidden to all must so be vnderstood as that 1 though we be prouoked we must not thus commit a fault 2 though time and place should seeme to serue 3 though we might escape punishment for the same The person who is not to be killed is as before neither our selfe nor our neighbour The thing is not to kill Kill is to take away life and yet not simply to take away life is forbidden but the life of a reasonable creature otherwise a man may kill his beast for necessarie vse The Manichees therefore do erre who thinke it not lawâ— full to kill any thing no not to cut hearbes Life is whereby any thing liueth Life is spirituall ciuill naturall Spirituall life when by the especiall worke of the holie Ghost a reasonable creature liueth to the pleasing of God Paule saith a widdow while she liueth in pleasure is dead while she liueth Dead that is in spirit The soule saith S. Augustine without God specially working is dead that is spiritually and the soule of thy soule is faith This kinde of life one taketh away 1 by denying the meanes as parents of what sort so euer with-holding the word of God from theyrs 2 By giuing of scandall Scandall is occasion of sinne in which respect Paule biddeth to take heede that our weake brother perish not 1 Cor 8 11 and Christ threatneth woe to him by whom offences come Luke 17 1 2. Looke Rom 14. This life we must procure all wee can Iohn 1 5 16. So were the Apostles commaunded Acts 5 20. For this cause would not the Apostles depart from Christ Ioh 6 68. Ciuill life is that estate which one hath in ciuill societie as of honour office reputation and this must be maintained Naturall life is that which is in the ioyning of soule and body together Naturall life hath three degrees The first is cheerefulnesse of the hart In this respect God blameth the false prophets who made the hart of the righteous sad Ezech 13 22 for indeede a sorrowfull minde dryeth the bones Pro. 17 22. Thus did Naball first begin to die 1 Sam 25 37 thus was Rebekah wearie of her life Gene 27 46 for her griefe of hart at Esaus taking of wiues The second is soundnes of bodie when euery member is maintained none hurt none taken away so as if any be impaired it is against life for life is of all parts Those therfore who cut off a member offend against the commaundement The third and last is health when euery member and power dooth his worke Hence is it said that life is to be in good health and not onely to liue therefore dooth Ionathan note his fathers fault who made the people weake and faint 1 Sam 14 30. Therefore is it Iohn 4 50. thy sonne liueth for is in good health so saith Paule now are we aliue that is are whole and well if ye continue stedfast c. Wherefore all such who procure surfet or drunkennes breake this commaundement But what neede we goe far for opening of this commandement our Sauiour Christ hath doone that most excellently Math 5 22 c. and that by shewing the true meaning for the breach thereof in three degrees In euery of these three degrees hee setteth downe the fault and the grieuousnes thereof The first degree is Who soeuer is angry with his brother vnaduisedly shall be culpable of iudgement The fault is to be angry with his brother vnaduisedly this is murther in hart Brother is as before To be angry is to be displeased with desire of reuenge In vaine is when it is without iust cause or occasion as Caine was angry with Abel Ahab with Naboth Saul with Dauid 2 When it is too long Ephe 4 26. for the sunne shoulde not goe downe vppon our wrath 3 When it doth vnseemely appeare in countenaunce in gesture in deede or word So as that Christes meaning is that we should be moderate in our anger So saith Iames 1 We must be slowe to anger and Paule Be angry but sinne not In this behalfe is Moses much commended Numbers 12 3. And heere we are to take heede that neither anger doe vainly arise and that though it doe iustly arise it doe not rage and both these from others to vs or from our selues towards others And first that it doe not arise in vs by others vainlie it shall be good for vs 1 Alwaies before hand to consider our corrupt nature how easily it is prouoked to inkindle by anger as gunpowder and flaxe by fire and therefore as they who haue such commodities knowing their qualitie by warinesse preserue them long from burning so may wee our natures that they be not consumed by anger if we wil watch ouer them Besides in this behalfe some mens complexions giue them occasion moore to looke vnto themselues 2 Neuer to thinke our selues worthy of great matters but to acknowledge in hart our wretchednesse so shall wee the better when things fall crosse without anger beare them 3 To acknowledge that nothing befalleth vs without Gods will whereto we must learne in all meeknes to yeeld 4 Not to be suspicious one small suspition that wee are neglected will raise great anger 5 Be practising with our selues often to resist our owne desires so shall we more easily beare it from others 6 Auoide occasions 7 To mark the behauiour of angry men that seeing how vnseemely it is we may bethinke to take heede of it in our selues And that we cause not anger to arise in others we must be carefull Alwaies prouided that if they be angry at vs for good duties necessarily to be done we are not to be discouraged else should Christ other of his seruaunts haue forborne their duties for other folkes angers But to be free from giuing iust occasion 1 Neuer meddle with any without vertue of thy calling Anger most commonly ariseth when men are out of their
callings idle vnprofitable busie-bodies in others mens matters 2 Deserue well of all they shall be more then beastly that then will be angry 3 Marke mens dispositions such as are giuen to anger take heede of prouoking 4 Alwaies giue as good speech as possibly may be 5 Be not hastie to tell reports when you report make the best of it so far as you may with good conscience 6 Though you be much prouoked sometimes hold your peace Ierem 28 11. 7 You must sometime forbeare your right If anger arise in our selues 1 let it not continue too long it continueth too long when it hindereth or lesseneth any dutie of godlinesse or loue 2 Doe nothing while that stirreth in you Athenedorus wished Augustus when he was angry to repeate the letters of the Alphabet before hee did any thing thinking that in the meane while anger would alay The same practise had Theodosius Artichas said he would haue corrected his seruaunt but that himselfe was angry Fredericke the Duke of Saxony when he was angry would shut himselfe vp in his closet and let none come at him till hee had maistered his anger If it arise in others by our meanes we must follow Christes counsell Math. 5 23 24 25. God himselfe was carefull presently to pacifie Ionas 4. The same must we do yea though we giue no iust cause Though the greeued party be inferiour to vs though we be counted fooles for our labour Yea so farre ought we our selues to be from anger that though all thinges were taken from vs wee should not for our owne sakes be angry A tryall whereof Luther saith is if wee can wish to be wronged and iniured Nay one saith then shall wee be free from anger when whatsoeuer euill befall vs we can thinke that we are not worthy of so good an estate Now indeede well doth our Sauiour forbid anger for of it commeth hatred enuie back-biting and such like so as that vnlesse the doore of anger be shut the other as in an open flood-gate come rushing in This anger is so forbidden as that the contrary thereto is commaunded Contrary to anger is that which we call liking whereby without passion or stirring wee rest well contented and apayed with our brother or sister This is the fault the greeuousnes followeth in the desert of it which is to be culpable of iudgement that is a great fault deseruing punishment which our Sauiour setteth out by the manner of proceeding in the ciuill Courts among the Iewes They had diuers the smallest was wherein the Triumuirie or three in commission sate who ended smaller matters and set punishments accordingly Nowe as those Iudges did punish malefactors though with gentle punishments so this fault of being angry vnaduisedly though it seeme small shall not be vnpunished as in those Courts This place therefore and the like following of this kind make nothing to proue veniall sinnes all shal be punished according to their desert Now the wages of sin is death And that vnaduised anger is punished it may appeare in Moses who though he were otherwise meeke grew when he smit the rocke twice so impatient and froward as some think it to haue beene a chiefe cause why God was displeased with him that he would not let him enter into the land of Chanaan The second degree followeth Whosoeuer saith to his brother Raca shall be woorthy to be punished by the Counsell Where is the fault likewise and greeuousnes thereof The fault is saying Raca to a brother Brother as before neighbours Raca all doe not interpret a-like It seemeth to be a broken speech of an angry mind breaking out and bewraying it selfe somewhat though not fullie in token of mislike whereof there are diuers in euery language as tush fie pish c. in ours Some think it to be a disgraciue speech much like when we speake thou to one in scorne and contempt Some thinke that it commeth of the word Rach in Hebrew which signifieth to spet as if Raca saying did signifie that the party to whom it were saide deserued to bee spet vpon or as that in contempt of him we would not forbeare spetting in his presence Sure it is a note of mislike and may come of the word Ric which signifieth empty or light head before whom we care not in contempt to vse some vnseemely gesture in witnes of mislike Num. 12.14 If her father had spet in her face that is vsed some disgrace vnto her as this spetting was wont to be one Looke Deut. 25 9. Raca then is the bewraying of an angry and festering mind by some vnseemely and vnperfect speech or behauiour And may be 1 In countenance 2 mouth as in mowes c. 3 in words as tush fie c. 4 in making a loud and vnseemely noyse Eph. 4 31. 4 in scoffing Gal. 4.29 5 In bitternes Eph. 4 31. Now heere as before liking was commaunded so open loue contrary to raca is enioyned so as that wee should declare it by all the meanes wee can as gesture voyce and sound and such like This is the fault the punishment and greeuousnes followeth shall be worthy to be punished by the Counsell Heere as before our Sauiour taketh a comparison from the Iewish courts for as before hee expressed the punishment due to the former faults comparing it with the punishment in a lower court so doth hee heere Aboue the former Court was one wherein 23 Iudges were in commission These dealt in greater matters and inflicted greater punishments So shall they who offend in this kinde of saying Raca haue greater punishment then the former The third and last degree foloweth Whosoeuer saith foole shall be worthy to be punished with hell fire The fault is to call foole This terme is put for all vnseemlie manifest behauiour bewraying a ranckling and festered minde with anger and hatred so as that this worde is not onely meant but any of the like or worse meaning as asse blocke dolt knaue and drab whore c whereby we disgrace the partie made to the image of God And seeing that vile wordes are forbidden it necessarily followeth that blowes and such like must be forborne But it may be demaunded may not Gouernours vse such speeches some time Aunswere The sildomer the better and though that Christ himselfe did so yet is it hard for vs to doe as hee did He had the Spirit without measure and could not sin Indeed sometimes Gouernours may sharply rebuke 1 faults rather then men and 2 men onely in hatred of faults with 3 loue which desireth the reformation of the offender If they be angry vnaduisedly or discourage their inferiors they sinne Heere then all manifest signes in speech and deede bewraying anger and hatred are condemned Which beeing many I forbeare to reckon them vp Now as all these practises are forbidden the contrary iâ— required in all that we can most manifestly to witnesse our loue The punishment of this fault remayneth shall be worthy to be punished
calling which God must like Calling is a way to liue by Honest it is when none can iustly speake euill of it Lawfull when according to the lawes of our Country God liketh it 1 when it serueth to some good personall or publique worldly or heauenly This good is for necessitie or delight Necessitie is that which the person or state cannot want for the beeing thereof as the word of GOD for the soule meate drinke and apparell for the body c and heere the more necessary for the more in the same kinde a thing is the kind of life that dealeth therein is the better Delight is for the more comfortable being of a person or slate and must be alwaies without sin to duties of honesty as musicke and such like besides it must be alwaies seasonable and moderate 2 When he that is in it dischargeth the duties of that calling as he should First in paines taking or sweat rusticall politicall ecclesiasticall Secondly in fidelitie which hath 1 diligence Diligence hath earnest bending of the mind to doe the thing well and frequenting oftentimes so to doe 2 Sinceritie while one doth it from the hart 3 conslancie with continuance and not giuing ouer 2 Besides paines taking GOD will haue vs thriftie and good husbands not to spend more then neede 3 He will haue vs to be contented with that which vvee haue Quest May not one desire to be rich and to better his estate Ann. No. He must follow the duties of his calling leaue the successe to God 4 We must freely lend as we are able 5 We must giue as we are able cheerefully But what if one take from me that which is mine May I not recouer it Yes But not by force but by lawe and not by lawe 1 if the matter be a trifle which shall not impaire your estate beeing forborne 2 vnlesse you haue tried other meanes first 3 if it should be to the discredit of your profession 4 if you doe it with breach of charitie Commaundement 9. Thus much for duties about goods now follow such as are for truth and good name Thou shalt not beare false witnesse against thy neighbour But some man may doubt whether truth good name should be lesse then goods because they are set after them They are not but are far to be preferred before them and yet heere set after for that goods are necessary for life truth and good name for good and comfortable life and therefore onely in that respect set behind In this commaundement beside the person wee must consider the thing which is bearing false witnes against ones neighbour This doth forbid The thing forbidden is false witnesse bearing the party against whom is our neighbour A party whom you haue need of or may vse or who may vse and haue neede of you Our English is that we must not beare false witnes against such a one as though onely hurt to our neighbour heereby were forbidden in Hebrew it is Beth which the learned know may be read as well toward or cōcerning about or touching c. So as that not onely hurt is forbidden but anie falshood any way of or to our neighbour That which is translated bearing is in Hebrew shalt not aunswere that is shalt not say or cause to be said So is aunswering in scriptures put for speaking as Math 11 25. So Prou 15 1 A soft aunswere is a soft speech False in the Hebrew is of falshood implying that the party meaneth falsly Watnes any shewing of any thing as Ioh 1 7.1 Cor. 15.15 This is said to be false when it sheweth otherwise then the thing is in whole or part This witnesse is toward things or persons so it is false generally specially Generally it is false when it witnesseth otherwise then the thing is Specially it is false when it witnesseth otherwise then the person is Heere therefore is commanded 1 loue of truth which by the light of nature the heathen could acknowledge Truth is shewing a thing as it is Truth is assertorie or promissorie Assertorie of a thing present or past promissory of a thing to come Promise must be voluntary 2 of a thing lawful 3 in the promisers power 4 till it be vpon iust occasion altered And this is required Ephe 4 25 performed Psalme 15 and Psalme 101. It appeateth publiquely priuately It must wholy be told when iust occasion requireth otherwise not Not to tell the truth when one is called though hee say no falshood is to offend Truth beeing commaunded the contrary to wit lying is forbidden as Ephe 4 25 Hosea 4 2. In a lie is 1 falshood 2 knowledge in the speaker or vtterer that it is false which is shewed Some say it is one thing to lye and another to tell a lye Tell a lie he doth which telleth a falshood when he thinketh it is true Lying is when one knoweth it false and yet telleth it 3 Purpose to deceiue Wherefore parables tales as Esops fables hyperbolae ironies c. are no lyes Euery kind of ly is forbidden 1 hurtfull which is against the good of any in solemne iudgement or otherwise by flatterie foolish speaking writing 2 Merry which is but in iest and sport 3 Officious which some call a good lie when it is for some bodies benefit without any bodies hurt Euen this is condemned Psal 5 6. Iob 13 7. Rom 3 7. It may be said that Abraham Gent 20 2 Isaac Gen 26 7. the Midwiues Exod 1 19. Rahab Ioshua 2 4 others did lye Aunsw They might sin we must not looke what they did but how well and vppon what warrant I take it it was these worthy personages fault that they so shifted for themselues But what may wee thinke of stratagemes and deuises in war to beguile an enemie Answ They are lawfull so be they be not by forsworne espials without lying From an enemy in war men looke for the worst and all meanes of weakening force and craft are vsed Nay God himselfe in the scriptures teacheth to vse such deuises Wee haue the more neede to striue against lying in our selues for that we haue many prouocations thereunto Our owne 1 lightnesse and corruption 2 too much respect of other 3 our owne pleasure and commoditie 4 want of zeale for the glorie of God We may be discouraged from lying if wee consider that wee ought to be earnest for Gods glory with the desire wherof lying will not stand Iosua 7 19. If we think of the danger by lying He that will lye will easily forsweare Lying ouerturneth all humane societie in that one cannot tell whom to trust Marke likewise howe God punished lying in Ananias and Saphira Acts 5 3 4 5 and Simon Magus Gehesai 2 Kings 5 25 27. c. Lying is of the deuill Thus much for false witnesse against the thing against the person followeth which is against the good report of a partie In regard of witnesse touching a partie we may consider our selues and others for
we of the stronger meanes Competent measure is iudged by an vpright heart to please God in the vse of this ordinance So as that no weakenesse or slippes must discourage vs. 2 No crosses 3 No tentations Thus much for the manner how meetly one is to partake now followeth the further enlarging thereof and that from repeating this danger of neglect of examination 29 30 as also from the fruite of due examination verse 31. The danger of neglect is in the punishment general 29. speciall 30. The generall punishment hath the kinde cause The kind is that he eateth Krima â—ayton That is hee so eateth as will occasion krima because the Lords holy ordinance is prophaned as before in eating vnworthily and beeing guilty of the body of Christ Kâ—â—â—a many translate damnation meaning as it seemeth eternall which though euery sinne doth deserue yet God doth not alwaies inflict neither is heere as I take it meant For that the Apostle expoundeth himselfe verse 30.32 And for that sundry thus offending were the children of God who could not be damned I take it therefore to signifie iudgement as 1 Peter 4. that is punishment or correction as is said Correct vs in thy iudgement c. in which case Hezechiah prayeth 2 Chron 30 18 19 20. So the meaning is the parties neglecting shall be subiect to punishment euen vpon the carelesnes or rechlesnesse about this sacrament and iustly this beeing an ordinance of God so full of good for vs. Now that which is true in the receiuing God punished the coÌ„tempt of circumcision is as true in the forbearing and not endeauouring to receiue worthily and indeede in sharper manner For heere seemeth to be vnderstood punishment indeede but easier there a man may iustly feare hell fire Considerations to perswade vs not to contemne this sacrament I meane for such as professe the same doctrine with vs and such as neglect when they may conueniently resort thereunto 1 First it is Gods commaundement 2 It hath likewise his promise 3 Is a speciall prop to stay our faith 4 Bringeth with it Christ and all heauenly treasures 5 Quickeneth a man to all good duties of thankfulnes to God loue to men c. 6 Was very often in the primatiue Church Considerations to make vs resort vnto it with due consideration Where first we might bewaile that it is of all so slightly regarded 1 There are many things to be done which require studie 2 The Iewes taught one another to keepe the Passeouer 3 It is a dutie of greatest consequence almost that can be for a man 4 No great thing can be well done without good case Now no iudgement is expressed because we might feare all No time named that alwaies we should feare them The cause is for that he discerneth not the Lords bodie that is that which is his body by his ordinance sacrameÌ„tally The speciall punishment followeth verse 30. Bodily diseases and death 1 Not onely these but decay in name goods friends estate c. 2 Learne when these come among other thinges to call to minde slight regard of the Lords supper 3 All are not sicke or weake that we might learne to profit one by anothers harmes 4 Neither must such as feele no outward crosses thinke that they are or shall be free The fruite which due examination bringeth followeth verse 31. and is 1 Freedome from iudgements which is set downe with the forerunning dutie of iudging our selues which is so to try out our selues that we may iudge aright that wee come dulie and if that we find we haue not so come to humble our selues and be reuenged of our selues And indeede this freedome is from all plagues as they come from God angry 2 And obtayning of all excellent things for what can a due partaker be said not to haue Quest Are not such as come worthily corrected Aun Yes but beeing without particuler conscience for some particuler fault it is no iudgement but an exercise Que. What may we thinke of those that are afflicted in this kinde by God Aun They are chastened that they should not be coÌ„demned with the world Chastising is some-what to the griefe of our nature proceeding from Gods loue to vs to make vs the better for afterward That it is the griefe of nature Looke Heb 12 11. And necessary it is that so it should be It is also moderate It is likewise with Gods loue To make vs better The vtmost end why God sendeth it is that we should not be condemned with the world The world are the vnrepentant men of the world These shall be condemned Condemnation is euerlasting punishment with the anger of God and miserie of the partie punished FINIS THE DOCTRINE OF FAITH Romans 1 16. HEtherto haue we heard of preparation to grace and saluation now followeth to consider how grace estate of saluation is wrought in a partie All which consideration is in the meanes or in the gifts of grace Meanes I call those which are appointed by GOD and blessed for the working of grace gifts the verie things wherein saluation doth consist Now the meanes it the word of grace and saluation so called Acts 13 26 as the deuill himselfe confesseth Acts 16 17 word of grace Acts 14 3 so Acts 20 32 and that because it is the ministery of the Spirit 2 Cor 3 8 that is which conueieth the holy Spirit into one and bringeth all grace This word is called by another name vsually the Gospell so Acts 20 24 the Gospell of grace word of the kingdome For the name we heard of it in the entrance to the Harmony of the Euangelists This doctrine is all that truth in the Canonicall scriptures touching saluation by Christ A summe and briefe of this doctrine is that which is coÌ„monly called the Apostles Creede So saith S. Augustine Ista verba quod audistis per diuinas scripturas sparsa sunt c. These wordes which you haue heard are strawed all ouer the scriptures but gathered together from thence least the memorie of forgetfull parties should faile that euery man may haue what to say and hold Wereuppon Marcellus in Epiphanius repeating the Creede faith he had it out of the diuine Scriptures In which sence S. Augustine calleth it the foundation of the Catholique faith S. Ambrose a key opening all the Scriptures In considering of this Creede it shall be good to know the title and the contents of it The title is The Apostles Creede Wherein is the kinde of the thing and the parties whose it is said to be The kind is that it is a Creede If we should speak to such as vnderstand Latine it might not be vnfit to speake of the Latine name Symbolum But heere it shall not need Onely I thinke that diuers learned men are deceiued who thinke that it is called symbolum of part in a shot or reckoning which diuers make vp That I take it is symbola in the feminine gender not symbolum This name
whereas besides the Romaine is no particular Church 9 That all who professe themselues of the Church must be holy and grow in holines FINIS AN EXPOSITION vpon the 119 Psalme THE 119 Psalme is most heauenly and deserueth in speciall sort to be wel knowne remembred found by experience in euery of our harts It hath so many parts or staues the most learned call them Octonaries for that they haue eight lines or verses in them as there be letters in the Hebrew Alphabet euery verse of euery staffe beginning with the same Whereby is declared vnto vs 1 The diligence of the penner that with very carefull meditation it was framed 2 The worth of the Psalme in that the spirit fretteth and enameleth it with these Characters 3 And desire that the Reader should remember it being thus in order of elements set downe The same course is in other places of Scripture Psal 25 Psal 34 Psal 37. Psal 111 Psal 112. The Prouerb 31 Lamentations of Ieremie for the same ends This Psalme containeth truth and doctrines of diuers sorts the which to range in their orders and fitly to sunder is somewhat hard and not very necessary It is altogether as a man may terme it a christall not flattering glasse of all true godlines or a touchstone of all sincere harted worshippers of God liuely anatomie of laying open of a good soule Whereto the more one can find himselfe like the more mercy hath he found of God and oweth him the more praise The first staffe or octonarie setteth out vnto vs a good 〈◊〉 godly man or woman and that 1 at large as may be said 2 In more speciall sort The more at large or in generall setting forth of a good and godly person is in the three first verses and that after two sorts 1 From the duties of this party 2 From the commendation of his estate The duties are sixe two and two linked together in euery verse The commendation that such parties are blessed But before wee can as we should with profit consider of this or other such places of scriptures where morrall duties are commended or commaunded somewhat before hand must be knowne First that though no word be spoken of Christ it must alwayes be vnderstood that he is the full and onely cause of euery of our saluations 2 That these and such like duties are then commended in any party when the party is first in Christ that is for Christes sake hath pardon of his sinnes and imputation of accounting of true righteousnes otherwise not 3 They must come from faith working them for conscience to Godward for the deed done only neuer pleaseth God 4 In this and such like places are not the causes why one is happy so is hee onely for Christ but the signes which shew that he is happy 5 They must not be vnderstoode in the rigour strictnes of the morrall law but for the continuall desire purpose and endeauour to doe them and sorrowing when we cannot doe them if we faile to aske pardon set a fresh vpon them alwayes labouring to proue better better 6 That all defects and blemishes for Christes sake are and shall be pardoned Nowe come wee to the duties which in nature be first Verse 1 though the Prophet begin with blessednes which as it is most excellent would rauish any mans hart after it and encourage that whatsoeuer might seeme to hinder these duties should be practised but of this afterward The first duty is vpright in the way Way is taken diuersly here vnproperly as it is very often in the scriptures For 1 A warrantable kind or estate of life common calling of Christian particular calling 2 For warrantable cariage in or vsage of that kinde of life Where-vpon we may perceaue that 1 The scripture would haue none inuent courses of life they must take them as their way left of God 2 As in the way one may meete with many inconueniences against which he prepareth so shall he in his life so as none should euer hope alwayes to be secure 3 If in way he goe not forward he is neuer the better so if we doe not encrease in goodnes we loyter in our life 4 Our Countrey and home is in heauen let vs not set downe our staues heere 1 This way is such as that it is one pointed out by the scriptures walked in by direction of them bringing to one home So saith Ier. 32 39. Wherefore he blameth them who goe about to change their wayes Ier. 2.36 looke Psal 125 5. Euery one shall not be saued walking in his particular way what so euer it be as the Turkes thinke and Atheists would haue it He must enquire of the old way Ier 6 16. and know that that is the way and walke in it Esa 30 21. 2 This way is such as euery one must walke in it Well therefore haue the translatours set downe the word their which is not in the Hebrew to open the meaning of the holy Ghost 1 No man must be inordinate or out of a calling 2 Not so busie to censure others as first to looke to him selfe Vpright the Hebrew word is Temime The word Tam whereof it commeth doth signifie properly vnproperly It signifieth properly when it is put for a thing perfect in the kinde of it so as it wanteth nothing so is the law of God said to be Psal 19 18 so Thummim in Aarons brest representing Christes full holines It signifieth vnproperly when it is put for a thing where somewhat is wanting though it come very neere or endeuoureth to come neere to full perfection as often is seene in many places of the scriptures So was Noah Iob Tam or perfect though they wanted somewhat So is it taken in this place For the most vpright in the world Christ onely excepted haue not had all So as that the supposed perfection of Pelagian or Romaine Catholique cannot warrant it selfe Now this which signifieth somewhat vnproperly is likewise taken two wayes 1 for sincerity 2 Vnblameablenes For sincerity as 1 Kings 9 4. And is quite contrary to hypocrisie Hypocrisie is most naturall displeasing God hard to discry in a mans owne selfe and will creepe into euery good duty toward God or man And yet for all that men must not be hypocrites but sincere Which the better to know consider what is sincerity how necessary how to be tried how to be kept Sincerity or vprightnes in this place first meant is conformity of the whole man with sound and full information to euerlasting life This information is in the truth of God well vnderstood and beleeued The whole man is soule and body thoughts will practises at all times Conformity is fashioning all things according to sound truth A sincere man is like a christall glasse with a light in the middest which appeareth through euery part thereof so as that truth within breaketh out in euery parcell Sincere men therefore 1 are in euery
that the hart by nature is turned from God 2 It is very hard to recall it fixe it 3 And being once set will easily draw the whole man Passages from this fountaine head are 1 Kinds of life 2 Duties of life Kinds of life are particular callings Euery one must be warrantable by the word of God Duties of life are the practises and works of ones calling generall or speciall Of which sort are 1 Thoughts A motion without consent 2 Affections motions with some kinde of feeling as ioy hope feare loue hatred c. 3 Actions wherein besides some inward conceite somewhat is performed and these are of sundry sorts 1 Naturall such as are for the necessity of life as eating drinking sleeping c. 2 Domesticall such as are belonging to the family as of husband wife father children maister seruant 3 Politicall any way belonging to publique gouerning as Prince Magistrate Subiect c. 4 Religious which any way belong to the worship of God 5 Ludicrous which are of recreation and disport In euery of these euery step as it were is carefully to be ordered neyther is it sufficient to haue a generall good meaning to please God vnlesse we endeuour in euery particular so to doe Salomon commaundeth vs to looke to our feete Eccle. 4 17 Paul chargeth we should walke circumspectly looke Psal 119 105 Psal 139 2 3. Hereby it appeareth 1 that they doe not their duty who onely carry a generall purpose to doe well vnlesse they endeuour the same in particuler 2 That none can be too carefull of his walking and leading his life so as it is a false charge to count any too precise 3 And that if euery particular should be looked vnto a man had neede of great knowledge and wisedome out of the scriptures Thus much of the practise of walking now followeth the forme or rule whereto this walking is to be framed in the law of Iehouah which so is to be vnderstoode as that it must be alone so Psalme 1 2. and Psal 119 97 for indeede there is none who can prescribe a sufficient rule but onely God whose wisedome and iustice is aboue all creatures Heere therfore is thrust out 1 nature which the Stoicks say if we follow as a guide we shall neuer doe amisse Nature is corrupt The best life in this kinde is but ciuill which indeede nowe a dayes in the world doth carry the greatest shew where onely appearance preuaileth It is a most dangerous course not for that it is not necessary but for that most commonly it abandoneth all power of true godlines 2 And seeketh only the report for honesty among men It differeth from true Christian life because that ciuill life hangeth vpon the reputation of men which if it obtaine it is content Christian life is ordered by faith that is knowledge of the word and application of Christ 2 Ciuill life respecteth men most Christian life endeuoureth to please God 3 Ciuill life is not very carefull of religious duties Christian life is in publique and priuate the other not much 4 Ciuil life maketh no great conscience of smaller sinnes as in swearing lesse oathes idlenes gaming Christian life doth 5 Ciuill life neuer taketh any care to resist the sinnes of the time Christian doth 2 Heere is remoued euery mans owne particular course which he setteth to himselfe and pleaseth himselfe in Iere. 44 17. 3 Other folkes example is not a sufficient rule The sufficient rule is the law of Iehoua for the kinde it is a law for the Author it is of Iehoua The law is heere the word of God and is taken particularly for the 10 Commaundements or fiue bookes of Moses Generally for the whole Bible It is taken generally in this place as else where 1 Psal 2. Psal 19 7 heere-vpon sinne is counted transgression of the law that is breach of the word of God written Now this name of law is to be vnderstood as of the whole body of the scriptures so of euery particular branch thereof in so much as euen particular examples many times haue the force of generall doctrine Marke then that 1 The Papists erre who teach that some parts of the word of God are but counfailes which a man may follow if hee will and that all are not lawes whereto one is bound 2 That as subiects are bound to take knowledge of the lawes of the Land so are they of the word of God 3 And seeing that men will looke to the lawes of the Land why should they not much more to this 4 So reade heare and thinke of the word of God as of the law of thy life 5 That as euery law broken hath some penalty or other so hath the law of God Now followeth the Author Iehoua Father Sonne and holy Ghost know one well know all well know not all know none Where-vpon it followeth that the Iewes or Turks lawes which they boast of neither of thē acknowledging Christ and the holy Ghost is not to be counted the law of God For the word of God wrongly vnderstood is not the word of God Nor surely the Papists doctrine misvnderstanding many fundamentall grounds touching Christ so as that none that is not orthodoxicall cannot properly be said to haue this This law is said to be Iehoua c. because 1 He maketh it 2 He can best iudge of the breaking or keeping of it 3 He onely can dispence against it Wee gather then 1 that no exception can be taken against this law for wisedome iustice equity 2 That being Gods it must be spiritually vnderstood 3 That wee remember God taketh knowledge of euery step that is awry 4 That we must approue all our obedience to him and doe all for his sake 5 And that it being said that they walke in his law the meaning is that alwayes and in euery place they so doe Now with this second duty should be repeated the word blessed as indeede with euery other of the foure which follow but it may suffice to haue opened it once for all Thus much of the two duties in the first verse The second verse followeth Verse 2 wherein are two duties the commendation as before The two duties are 1 Keeping his that is Iehouahs testimonies 2 Seeking him that is Iehouah with their whole hart In the former of these two which is the third generall dutie are 1 obiect or thing where about the endeauour is His testimonies 2 Act the endeuour or practise about this thing Keeping Testimonie for matter and meaning is the same with law in the verse going before to wit the written word of God so is it likewise taken Psal 197 and else where Now yet for the vse of this name testimonies heere for better vnderstanding of it it seemeth that testimonie or witnes is a word which cannot well be vnderstoode without reference or respect to some other Where-vpon as the things are diuers which may be respected so may the particular sence of this
word be It is vsed in respect 1 of man to man 2 Of man to God And that seuerally or ioyntly when GOD witnesseth to man or man to God or both to each other Heere I iudge it to be to be vnderstoode betweene God and man ioyntly and mutually whereby God witnesseth to man and man to God Now this ariseth from the compact or couenant which is betweene God and his people For so doe God and man couenant Looke Ier 31 31. God promising to take the people for his that is to fauour them euery way for things of this life and of that which is to come the people promising againe to acknowledge worship God according to his will This couenant he likewise maketh with particular men Gen. 17 7 10 so is God called the God of Abraham Isaac and Iacob Heere-vpon is that of the Ark of the testimonie Exod. 30 6 and Psal 122 4 as a witnes of this couenant and for that the tables of the couenant or witnesses of this couenant were in it Heb. 9 4. Act 7 44. So that the written law of God is the witnes or testimonie of the wil of God toward vs of our profession of our dutie towards him So when God had published his law the people professed whatsoeuer the Lord commaunded that would they doe Deut. 5 27. Where-vpon we are to take the proclamation of the law Exod. 20 not so much for the very couenant of saluation which is but one founded on Christ as for the articles or heads of the conuention agreement betweene God and man These things God requireth these things man will performe by himselfe or Christ Neither is this name of testimonies more to be vnderstoode of the whole body of the law then of euery branch and clause of it which witnesseth the former So as that these testimonies are mutuall declaring on Gods part not why he is our God but what he requireth of vs and on ours not why we are receaued for that is for Christ but what we desire to doe That God thus witnesseth it is cleare Deut. 4 45 these are the witnesses c. where the Geneuans note that is the articles and points of the couenant so Deut. 6 17 so Psal 19 8. That his people likewise doe witnes Reade Iosh 24 22. Deut. 5 27. Sundry vses arise from hence and first from the consideration of these testimonies 1 on Gods part to vs ward That 1 Our chiefe care should be to be in league with God which is to vs the fountaine of all good things and without the which we can neither looke for and shall be sure to find no good thing 2 So must we reade and heare the word as the articles which God requireth we should subscribe vnto and therefore had neede well to vnderstand them 3 It is a couenant of speciall account where are so many witnesses and articles and so many good things offered there-with 4 That God cannot but take knowledge of the violating of it and greeuously punish it 2 On our parts who are Gods people 1 Euery seruant of God taketh vpon him to obserue euerie clause of the Bible according to the wil of God 2 Euery sinner witnesseth against himselfe hee denieth his owne deede and agreement he had subscribed to the word of God and by sinning now seemeth to denie his owne hand 3 Where-vpon it needes must follow that their owne conscience condemneth them 4 Though these witnesses for a time be not brought yet certainly one day they shall when the bookes shall be opened Now foloweth the act or practise of keeping wherein are sundry things 1 Hauing the bookes of canonicall scripture in their best originall or translated copies 2 The true and proper vnderstanding of them 3 Keeping and defending them in their own meanings against all false doctrine whatsoeuer 4 Holding them in present memory 5 Some iudgement directing whereto euery one is to be applied 6 Continuall practise of them in life This is the third duty whereto ioyne the word blessed as before The fourth duty followeth And seeke him with their whole heart Wherein we are to consider the endeuour is seeking with the whole hart thing where about the endeuor is Iehoua First take knowledge of the thing which is in the word him That is as appeareth in the 1 ver Iehoua Iehoua may be confidered as he is in himselfe reuealeth himselfe to vs. As he is in himselfe we can neuer finde out which is the end of seeking and though we could yet would it helpe but little But as he sheweth himselfe to vs wee may in some sort finde and must search Looke Deut. 29 29. Ier. 9 24 so Exod. 34. Nowe GOD reuealeth himselfe to be a Creator and preseruer Redeemer and Sauiour God Creator preseruer euery man in some sort knoweth without much seeking so learne we Act 17 27. Rom. 1 20. Act 14 17. So as that neyther men nor deuils are ignorant of him in part who for all that doe not walke in his law Titus 1 16. Indeede it is necessary that thus wee should know God but it is not sufficient Heere the Prophet setteth out a peculiar state wherein is blessednes a man that knoweth the Creator may be wretched Dauid setteth downe a proper marke knowledge of the Creator is common So as that though to seeke God the Creator be required yet it will not suffice Therefore are we in the second sence to vnderstand Iehoua heere to wit as he hath bewrayed himselfe toward vs a Redeemer and Sauiour Wherein indeede is eternall life which if we seeke not we shall not finde heauen Him did the wise men seeke him Mary and others Now in seeking of God our Redeemer and Sauiour sundry things are requisite 1 The truth of saluation and doctrine of the will God touching that so Ier 9 23 24. This consisteth in the articles of Christian faith the chiefest ground whereof is Christ and thorough knowledge of him 1 Cor. 2 2 Phil. 3 8 which truth then may be in some sort to be in vs when we can 1 Discerne wholesome doctrine from vnwholsome and vnsound Wholesome is that which nourisheth and feedeth to euerlasting life so is not all truth Christes sheepe therefore know his voyce 2 Haue grounds and texts of Scripture where-vpon we build whereto wee can haue recourse and not start from them 2 Is his fauour and reconciliation or bringing into grace againe with him Him therefore must we seeke reconciled and pacified Ier. 31 34. Who being angry is most mighty most iust Whom none can pacifie but Christ who is our peace and procureth vs full and certaine iustification Which we seeke when we 1 apprehend Christ 2 Apply Christ Of this it shall be good to consider the meanes duties The meanes in vs is onely faith wrought and maintayned by the holy spirit The duties are 1 Entrance to the throane of grace Heb. 4 16. Rom. 5 2 which is when being animated by the merit of
commaundement walke in the way This is the way c. 3 And that once entred in we should finde them most sweete and easie and that his that is Gods commaundements are not greeuous 4 Besides company will doe much where Christ his Apostles and Prophets and all holy men of all time haue taken this course 5 So as in this way they haue beene blessed 6 and can but out of it be most wretched and miserable Best helpes and meanes are 1 the spirit of God who will leade his into all truth by whom we must walke 2 Forget that which is behind looke to that which is before Philippians 3 14. 3 Not to goe forward argueth going backward We shall try whether we walke aright 1 If wee follow our guide the spirit and word 2 If the godly who know this way and walke in it cannot finde vs swaruing 3 If we draw neerer our home in heauen Verse 4 Thus much for the setting out at large and in generall of a godly man now followeth the more speciall vnder the person and example of the Prophet and that from the beginning of the 4 verse to the end of the eight and that as after in order wee shall see by sixe sundry properties or graces But heere a question may arise how farre we may build vpon particular examples generall doctrine Aun Examples are 1 bad which we must onely auoid alwayes 2 Good 1 Extraordinarie 2 Ordinarie Extraordinarie are good examples but of some particular parson at some speciall time by some speciall commaundement or priuiledge Of which sort is Moses killing of the Aegiptian Exod. 2. Abrahams purpose to kill his sonne Phynies fact in slaying the adulterers the Israelites in robbing the Aegiptians Moses fasting 40 dayes c. These some call heroycall or aboue the common reach of man examples and presidents These in the parties at that time and vpon the commandement and instinct of God are commendable but of vs not mutable vnlesse by vertue of such like priuiledge as the persons who performed these facts had Ordinarie examples are good and of such facts and duties as ought to be in all parties of the same kind of calling at all times by vertue of the generall commaundement as all duties of the law and Gospell the which both may and must Thus doth God commaund Leuit. 26. Deut. 28. Rom. 2.6 7 8 9. In Gods commaundement 1 is a most cleere bewraying of Gods will otherwise if it could not be vnderstoode it might rather seeme to be a charme then a charge 2 And that in all the particulars which God doth require Now though the Prophet seeme to say that God hath commaunded leauing it doubtfull whether he doth still and for euer commaund Yet it is most certaine that Gods morrall commaundements as these are and of the Gospell are continuall sounding in the word and not mute euen in harts of Gods children 1 We must thē so long as the word is in the world know that that is the recorded charge which continually and euerie minute is renued 2 So alwayes be exorcised in the word as remembring that then we are hearing and taking our charge 3 And that the more particulars are plainly deliuered the better shall wee be helped to our duties neuer rest in generalls 4 Knowe that the breach of the least commaundements hath punishment as performance of the least reward The kinde of duty followeth To keepe thy precepts dilligently whereof is 1 the matter Keeping thy precepts 2 Manner or adiunct dilligently In the matter obiect precepts act keeping The word precepts is in Hebrew Pickkude signifying precepts of vnderstanding which God hath set and placed in the hart and vnderstanding teacheth thē as Rabbi Dauid saith and are for substance the same with law testimonie as before neuerthelesse since it pleaseth the spirit of God to vse some sundry names for one thing it must needes be with some difference I iudge therefore that the word of God heere is called by this name in regard of the knowledge Gods seruants haue of it as of the which any of them cannot altogether be ignorant They are therefore that which Iames calleth the word engraffed 1 21 or springing in or among you God is wont to sow it and make it grow into the harts of his seruants Then is it thus engraffed when it is mingled with faith Heb. 4 2. which is 1 when one beleeueth it to be true 2 and beleeueth that it belongeth vnto him Heere therefore doth GOD forbid to doe any thing against the shining truth of his word in our hearts nay hee commaundeth to doe all things there-after For such are these precepts knowne vnderstoode beleeued to be the truth of GOD. For better vnderstanding whereof know that It is one thing to sinne so as that ones conscience may accuse him and another thing to sinne against a mans conscience Who so euer sinneth at one time or other his conscience wil accuse him But euery one that sinneth doth not sinne against his conscience To sinne against ones conscience is after knowledge of the will of God had and shining in the hart to doe against it Which God doth heere forbid and requireth that according to the knowledge of Gods precepts wee should doe True it is that sometimes Gods children euen sinne which is a fearefull thing against their owne consciences which they neuer should doe for who so euer knoweth and doeth not to him it is sinne Yea if he be falsly in conscience enformed it is better to doe with then against his conscience Indeede the safest way is rightly to instruct the conscience Now then whereas the seruants of God haue the knowledge of Gods commaundements are somtimes drawne to doe against their knowledge God chargeth they should not so doe Least wee should doubt whether Gods children are brought sometimes to doe against their knowledge call to minde Adam who could not be ignorant Dauid Peter and such other Indeede there is a difference Gods children thus sinning and the world and wicked 1 Gods children effectually called haue alwayes a setled purpose and endeuour not to sinne so haue not the reprobate nay they purpose to sinne 2 The reprobate and wicked desire to haue the knowledge of God which they haue shining in their harts put out the elect desire to haue it more cleare bright 3 The elect in their sinning at the instant of it haue their knowledge which they haue of the will of God obscured that they cannot see Vehemencie of tentation raiseth such a cloude as hideth the light of vnderstanding so did the wine intoxicate Noah and Lot Dauid likewise and Peter were thus beguiled that though before they knew yet now tentation made them forget God the wicked in the middest of their sinnes see and know they should doe otherwise 4 The elect when so euer any knowledge of God shineth in them if they sinne it is with great strife and contention of the flesh and the spirit as we see
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
wee considered the cause alone by it selfe now it followeth ioyned with the effect When I shal learne then c. 1 He sheweth that there can be no sufficient praysing of God without learning of his iudgements 2 That he would refer all his knowledge to the praysing of God Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse I will keepe thy statutes Whereof are two parts the thing profession of it Of the thing wee may see before verse 4 the latter part of it neither shall any thing neede to be sayde of the profession that hauing beene declared verse 7 onely some few questions may heere be aunswered and obseruations taken Quest Dauid professeth as though he had some ability in himselfe is it so or whence was it Aun All that Dauid had was from God An vnregenerate man can doe nothing a regenerate man by Christ or Gods grace in him can doe Quest When Iames saith 4 15 that we ought to say if the Lord will c whether doth Dauid offend leauing it out Aun Dauid though he leaue it out in word yet doth he not so in hart so must we and sinne not Compare this profession with that wish aboue verse 5 O that my wayes were directed to keepe thy statutes that which he there prayeth for heere he obtaineth Endeuour to profit is neuer vnfruitfull So end many Psalmes in hope and ioy beginning with feare griefe Marke that Dauid speaking thus boldly fore-casteth the worst which might hinder so must euery one doe Thus much for the fift speciall practise and duty now followeth the sixt and last Forsake me not ouer long And is of the kinde of deprecations wherein a thing is prayed to be kept away In this deprecation may be considered the thing persons The thing not to be forsaken ouer-long Wherein are the kinde forsaking measure ouer long Forsaking in God must be considered as Gods presence is for to his presence is his forsaking contrary God is present by essence works He is no where absent nor forsaketh in his essence which is alwayes euery where His works are of power sustaining all creatures grace Gods power so long as things are is likewise present whē it is away things cease to be This is in all creatures Dauid speaketh of men and some so as that this absence of power is not heere vnderstoode Grace is some peculiar fauour of God And is common speciall Common is indeede a necessary gift to saluation but not sufficient and may be in the reprobate such is vnderstanding of the sauing doctrine in the Bible 2 to be able to conceaue prayer c these many wicked men haue Indeede these are many times taken away Speciall is a gift of saluation and that in the elect as faith hope and charity Gods forsaking of a man in these is vnderstood for somtimes God taketh euen these away but we must remember that 1 He neuer taketh them away fully some braunches or sparkles of them remaine as the roote of a tree 2 He neuer taketh them away finally if he take them away he giueth them againe Now God so taketh these away as that sometime 1 He taketh away the thing it selfe 2 He taketh the knowledge or feeling of the thing to be present 3 He taketh away the worke and fruite of the thing this is Gods forsaking Against all these Dauid prayeth and is greeued at them all 1 Because if God neuer so little forsake vs wee cannot but quite forsake him Annas Burgeus had a good saying at his death to God Forsake not me least I forsake thee 2 If God should thus forsake he could haue no comfort of his owne saluation not hauing or not finding or feeling faith he could not beare the crosse or rise from sinne Thus much of the kinde the measure followeth in English ouer long the Hebrew is Meod and doth signifie 1 much 2 continuance Dauid desireth to be forsaken neither way Much forsaking or great appeareth in the want of a great grace or being left in a great crosse or sinne This is death to a man Continuance is for length of time in a little grace tentation or sin or crosse a greater This is bell Thus would not Dauid be left 1 Though some of Gods children are 2 Gods children doe tremble to think of this kind of forsaking Now follow the persons forsaking God forsaken Dauid me Certaine it is that God doth forsake as mankind in generall so his owne children Yet 1 God is alwayes iust not being bound to his creatures 2 We are not free from fault we first forsake God before he forsake vs. 1 Wherefore in all forsakings seeke to God 2 Search out your owne slippery hart The person forsaken is Dauid who may be considered as a common man man elect He is heere to be vnderstood as elect 1 If Dauid feare to be forsaken who dare be secure 2 In that Dauid feareth this it is certaine he called him selfe to account and marked when God was absent present 3 Know that the children of God who neuer can fall away may be brought to feare and thinke that they may fall away Let vs all therefore gather what strength of grace wee can FINIS THE HISTORIE OF the Gospell WE will expound by the helpe of God the Historie of the Gospell This Historie containeth the deedes and sayings of Christ God and man which things if any other are most worthy to be knowne of all Christians 1 As being in the narration which was to be set downe of our blessed Sauiour 2 Where also are the maine sentences of wholsome doctrine 3 And which are a most cleare commentary of the Law and the Prophets 4 Whence the Apostles haue drawn 5 And the church doth drink vnto saluation Learned disputations before an vnlearned multitude we omit Only we wil draw one threed out of all foure Euangelists not neglecting to our power the description of times and places after a rude manner And that we may finish this our taske all introductions set aside we are to know the inscriptions and the treatises The inscriptions are generall or particular The generall is of all the books together in Greeke Latine whence also in English In Greeke Tes kaines diathekes apanta that is all of the new Testament In Latine Novum Iesu Christi testamentum that is the new Testament of Iesus Christ. The Greeke inscription hath the kinde of that which is written and the perfection The kinde of that which is written is expressed in this word Testament This is set out by an adiunct or propertie new A testament is taken 1 properly for the last wil of a man 2 Improperly for a couenant or league or articles of agreement betweene parties And this testament sometimes is vnwritten before the scriptures were penned written In this place the written testament is vnderstood which containeth as it were the last will of Christ written down and the articles of
8 verse Verse 8 so forward wherin Christ and Iohn are compared together as diuerse In all which discourse somewhat is denied of Iohn many thinges are affirmed of Christ It is denied of Iohn that he was that light verse 8 and yet least any man should mistake as though the Euangelist should gainesay any thing which he had deliuered before he repeateth the last clause touching the cheefe poynt of Iohns ministerie that though he were not that light yet he bare witnesse of the light It may be demanded how it can be true that Iohn should not be that light seeing Iohn is called a burning and a shining light Iohn 5 35. Answere Iohn was a light the word was the light The greeke wordes take away the difference The word which is vsed of Iohn is Lychnos as you say a lynck or torch or great candle Christ or the Word is the light that is the cheefe and principall Iohn is a light enlightened and set on fire Christ is light enlightening and kindeling Christ is like the sunne Iohn like the Moone reflecting the sunnes light Iohn was light by office and in measure the Word is light naturally and infinitely But some man may say who doubteth of the difference betweene Iohn and Christ Answere The Iewes Iohn 1 Iohns disciples Herod and others and therefore least any man should thinke better of Iohn thē there was cause for therefore the Euangelist thus speaketh heere Marke how the common people ouer-reach sometimes in their iudgements of the Ministers That it is not safe to be carried away with the bare conceit of the people And in that that Iohn so speaketh for Christ we all should learne all that we can to keepe and increase the authoritie of Christ The clause repeated is expounded before Now follow those thinges which are affirmed of Christ Verse 9 The first whereof is that he was the true light He that is the Word was as before light is as before the hardnesse is in the Word true True is first contrarie to false or counterfeit Some thinges seeme to haue light as fishbones and rotten wood in the night and yet haue none Christ was not so Secondly it is opposed to shaddow as the lawe was by Moses but grace and truth by Christ truth that is that which was foreshaddowed in the lawe Thirdly true is as much as naturall not made c. In euery of these sences may the Word be sayd to be the true light but besides I think the meaning is as Iohn 15 1 wherein Christ is called the true vine that is I take it the most excellent vine So heere true light most excellent light From him therefore should we fetch light of doctrine of liuing of comfort all which should be as deere vnto vs as the light is or can be The second thing affirmed of Christ is that he lightneth euery man which commeth into the world Where is set downe what he doth and to whom He inlightneth that is as we heard before with naturall light though other be in Christ The sunne communicateth not all his light to the Moone no more doth Christ to man Remember by this that naturall light is the gifte of God and that therefore it should be vsed to the setting forth of the glory of God He doth this to euery one that commeth into the world that is to euery Mothers-Child which is borne into the world this must be vnderstood of the gifte of light not of the vse of light which infants and Idiots haue not though they haue the gift The third thing said of the VVord is that it was in the world Verse 10 Where we may consider what it is and how it is limitted and restrained That which is said is that he was The limitation or restraint is the place in the world This was doth not onely signifie diuine existence beeing but seeing the diuine beeing is euery where it noteth the presence thereof and that euen in respect of time for though indeede the VVord were before and shall be after time yet heere it is declared that hee was from the vvorld created to Christ incarnate There be foure degrees of the presence of the Word to a creature The first is the most wonderfull of all when the Word maketh one person with a creature as in the hypostaticall vnion of the two natures in Christ The second is the presence of glory whereby the Word is present to the blessed Angels and Saints in glory in heauen The third is the presence of grace whereby he is present to the elect called in this life by his especiall sauing grace and fauour The fourth is the presence of power whereby he is with euery creature frō the highest heauen to the lowest earth World doth heere signifie all the creatures together and euery speciall thereof A question may be In what sence of the foure the presence heere meant is to be taken Aun It may be true in any of the three last yet it is onely meant of the fourth and last of all For indeede the Word is present to euery creature and so as that by the reasonable creature hee might be perceiued to be present The VVord is present 1 By his diuine infinite essence 2 By his omniscience knowing all things 3 By his infinite power vpholding all things 4 By his wonderfull wisedome ruling all things He may be perceiued in some sort to be present as well as God the Father in so much as some thinke some Heathen had a glimps hereof sure it is the Iewes had some thinke that Aristotle and Plato had All this which Iohn writeth of the Word for his time is true in ours and rather more then lesse 1 Learne then that seeing the essence of the VVord is euery where that he is God equall to the father 2 That he knowing all sinners had neede take heede of sinne they who doe well may haue great comfort 3 Since he vpholdeth all things know that without God all things are vaine and nothing to be desired as a Iew obserued in Ish and Isha where Iod and He were which made Iah the name of God all was well but they beeing taken away there was nothing but esh that is fire and contention so worldly things where God is may haue comfort otherwise not 4 The VVord ruling the world it cannot be chosen but all shall be to the good of such as trust in the VVord 5 Seeing the VVord is so present as he may be found it is our duties to search him out 6 Whereas now in these times hee is more manifested then heeretofore if we haue no more of him then ordinary our sin is the more 7 Beeing present euery where vvee can neede helpe no where The fourth thing said of the Word is that the world was made by him This is nothing but a repetition of the 3 and 4 verses before sauing that which there was spoken of parts 〈◊〉 named heere in whole as beeing indeede
that we need not enuy them neither thinke these outward things the best 2 Know that if vnder an euill Prince Zachary and Elysabeth were good what should we be in good lawes and Gouernours 3 And seeing that Iudea came to Herods gouernment let vs take heed least that by our sinnes we procure the like iudgement to our selues and if the same befall vs let vs labour beforehand for so much grace as may make vs hold out therein Question But why is Herods being King mentioned Answer To shew that Iacobs prophecie Genesis 49 10 is fulfilled Question Was not the scepter gone from Iuda in the Machabees time who were of the Tribe of Leui Aun They were but keepers thereof in dangerous times Againe it is not meant I take it that the Gouernour should alwayes be of Iuda but that among the people of the Iewes in this Herods time who was the first king of Iudea it was others 1 Heere we see the certainty of things fortold in the scriptures 2 That promises to the Church for outward things are not for euer 3 This were enough to proue to a Iew that Christ were come Thus much for the time the next mentioned is the man for his kind of life generally that he was a Priest A Priest was as is discribed 5 Heb 1 and represented Christ He was of the order of Aaron this order ended when Christ dyed Priests were not in that time contemptible but of good regard succeeding into the roome of the duty of the eldest sonne so was Aaron the elder brother Priest Quest Are there no Priests now Aun If you speake of Priests vnproperly to offer spirituall sacrifices all Christians are Priests but if you speake properly there are none since Christ Quest What thinke you of the Priests of the Romish Church Aun As of Ierobohams Priests they haue filled their owne hands and haue no calling and whereas they pretend to be after the order of Melchisedec they shew themselues vnlearned and wicked for there was no order of Priest-hood according to Melchisedec but as Melchisedec is mentioned without father mother genealogy so is Christ againe so to be dooth properly belong vnto Christ 1 Know from all this there is no reconciliation without Christ whom the Priest did represent 2 That then Priest-hood was no disgrace why should ministry now be 3 Vse wisely the name of Priest of Prest or Proestos not of Sacerdos 4 Since Zachary executed the Priests office in such times when he saw litle fruit and might be discouraged let vs all learne to keepe our stations wherein we are set of God going cheerfully on in our duties committing successe vnto God though many discouragments incounter vs. Particularly he was of the course of Abia. For better vnderstanding heereof looke 1 Chron 24. Whence it appeareth that Dauid ordained 24 courses of Priests euery one to serue his weeke or fortnight as may appeare 2 Chron 23 8. The course of Abia was the eight of those 24. Dauid distinguished these thus not only by his Princely authority but in spired by the holy Ghost being to giue his best directions to Salomon who should build the Temple whereto Gods solemne worship should be tyed after a long time it had beene in a flitting Tent or tabernacle Thus hee dooth 1 That no Priest though there were many should be idle 2 That the burden beeing borne by course and not alwaies lying vpon one might be the better borne with longer continuance 3 That things beeing done by course none might be grieued troden downe too much or grow insolent being lifted vp aboue his brethren but all might be done louingly and brotherly 1 Kings may doe no more in Church matters then they haue warrant for by Gods word and Spirit 2 No Minister in the Church should be idle but worke in due time 3 It should be prouided they might so worke as that they might continue the longest for the most good of the Church 4 There should be no inordinate superioritie among them His name was Zachary wherein we may consider the very name and why it is recorded so to be Zachary signifieth remembring GOD. Some thinke it was he mentioned Math 23 35 slaine betweene the Temple and the Altar but they haue no warrant so to think Sure it is this name was well liked for that the friendes would haue had Iohn to be thus called It shall therefore concerne those who giue names to giue such as may put in mind to the caller called or hearer some good It is here recorded so to be First because there were but few at that time so godly 2 To shew that God keepeth a record of his 3 That we might haue them as Presidents whom we might follow and be like It followeth that hee had a wife which meaneth that as himselfe so his wife was maintained by his Priests office not onely so but their whole charge Que. It may be demaunded whether it be not as lawful for such as attend the word and Sacraments now to haue wiues as it was for the Priests Aun Yes all alike for that there is nothing against it in the word but for it as might be shewed and cannot be denied by the Papists themselues who teach that to forbid as they speake Priestes marriage is not diuine but Apostolique or Church-law They know that none of vs now doe take the vow Quest But what say you of their Priests whether may they lawfully marry or no An. If they made a vow of single life and cannot keepe it they ought to marry But see their reasons whereupon out of Scripture theyr Church inioyneth single life 1 They abuse this very place Luke 1 23 and 1 Chron 24 for that they say when they ministred they were from their wiues Aunswere They were indeede from theyr vviues especially those vvho dwelled not in Ierusalem where the seruice was to be performed not for any thing but that the distance of place hindered as such as goe to the Tearme at London leaue theyr wiues at home 2 That 1 to Titus a Bishop must be Sophron the vulgar translateth continent Aun Vnproperly for Paul requireth the same in vviues 1 Tim 3 11 and in young men not disswading mariage but that they should be of sound mind and graue cariage 3 The 2 Tim. 2 4 None that goeth on warfare entangleth himselfe with the businesse of this world Aun This may concerne Leuiticall priests as well as any whose seruice is called warfare and yet they were married It is spoken of all Christians who war against satan the world the flesh Hee who doth but vse Gods ordinance no more entangleth himselfe this way then he who eateth and drinketh Indeede if he wrap himselfe in an vnequall match he entangleth himselfe but if beeing sufficient and dooing his dutie if he be faine to seeke maintenaunce it is the Churches fault 4 The 12 of Exod 11 they who eate the Passeouer had their loynes girt the loynes beeing the seate of
lust c. Aun Those were not Priests all againe symbolicall diuinitie will not beare argument But who knoweth not that at the first Passeouer they were presently to passe and therefore were theyr long loose garments trussed vp 5 The 28 of Exod 42 the Priestes must haue breeches ergo Aun It was for their loose and open garments least mounting the Altar some vncomlinesse might appeare 6 The 1 Corin 7 5 they must for beare to prayer Now Priestes alwaies pray or are about holy things Aun That place is of all Christians married who are bid to pray continually but it is onely meant of extraordinarie prayer and fasting 7 The 1 Sam 21 4 Ahimelech would not giue hallowed bread vnlesse they had kept themselues from women Aun The parties were not Priests but souldiers or such like Neither for any thing but in regard of legall pollution whereto women often fell by occasion whereof who so touched them were vncleane These are their cheefest reasons out of Scripture wherby it appeareth how iniurious they are without any great colour to theyr owne company Now followeth concerning the wife First that shee was of the daughters of Aaron Daughter is of the posteritie for Aaron was diuers hundred yeeres before her Aaron was chiefe Priest Quest Did Zacharias take her because hee was bound to take in his Tribe as other were Aun No for Priests might marry in any Tribe Quest Why then Aun Most likely for her grace and godlinesse though being of the Priests stock she could not haue much wealth for her portion 1 Marke first how God and the world differ Hee gaue liberty to the Priest to marry any where we think any wife almost too good for a Minister 2 Learne how to choose for grace and godlinesse rather then credit or portion Her name was Elisabet shee is named for the same causes that Zachary was as before Verse 6 Now foloweth ioyntly their godlinesse set downe both iust before God walking c. out both iust before God walking c. In the setting downe we may consider the persons the things said of them Persons both Zachary and Elisabet not one onely but both and that at before their marriage as afterward carrying with them theyr whole family so continuing verie comfortably 1 Learne that it is not sufficient for one both married must be iust 2 Yea before theyr mariage which must be in the Lord it is an hard aduenture to set vpon one vnreclaimed Remember Salomon 3 They must haue a care of their family Hauing exercises of religion with their family procuring that duties of particuler calling be done according to godlinesse and that their family bee brought to the publique exercises of Gods worship 4 They must hold on theyr course nothing must make them intermit 5 Now such a couple cannot choose but liue most comfortably growing in assurance of their owne saluation procuring others alwaies whetting each other to good and comforting in GOD expecting all blessings in marriage more easily bearing all crosses incident therevnto The second thing said of them is that they were iust before God And heere is the vertue and the triall thereof The vertue is iust triall before God Iust a party is who doth iustice Iustice is obedience to the truth of God Iustice is eyther particuler or generall Particuler is to the second Table Generall is obedience to the whole Law Generall iustice is heere meant This may be considered as it is by imputation or renouation Iustice by imputation is when all Christes righteousnes is reckoned or imputed to one Iustice by renouation is when by the worke of the holie Ghost one is renewed to doe the Law this is commonlie called sanctification Que. By whether of these two are they heere said to be iust Aunsw By both by the first because it serueth to acquit them before God and to procure theyr acceptation to life euerlasting By the second because by it they shew themselues to be righteous both before God and man this latter is principally meant One is so renued when hee knoweth loueth and doth the will of GOD himselfe and all his beeing accepted in Christ Now this thus said of thē is so to be vnderstood as theyr chiefe studie and indeuour and principall care to be and continue iust So as that the duties of their particuler calling rightly performed are practises of this iustice Thus must euery of vs doe In single or married life indeuour chiefely to be iust 2 Indeuouring to be iust we must be renewed in all obedience 3 Begining of iustice is from hauing Christ his iustice to be reckoned ours 4 The duties of ones calling vpon dayes for them are being rightly performed iust deeds and must be followed Quest May not one intermit the duties of his calling Aun Yes Being hindered by some crosse for necessary refreshing and for to doe a religious duty Quest In what respect may one on the working day intermit aduty of his calling to be at a religious duty of prayer and the word Aun 1. When commodity appearing from his calling is vncertaine the benefit of religious duty being certaine 2 When the duty of the calling intermitted may be recompensed by rising earlier spending lesse and working harder 3 When one findeth in himselfe that he is not sufficiently furnished with sauing grace he ought first to seeke therefore The triall followeth before God God is an infinit spirit seeing all things Before or in his presence a borrowed speech taken from men in whose eyes when things are sayd to be done they are done before them this sheweth Gods knowledge Gods knowledge signifieth Gods perceiuing and approuing of the thing so Gen 1 17. 2 Sam 16 21. Not that they deserued any thing thereby only they were accepted in Christ themselues remembered they had to doe with God approued themselues to him and had comfort in him 1 Know that whatsoeuer we doe we are vnprofitable seruants 2 In all duties remember we haue to doe with God 3 We must be sincere So may we iudge our selues to be 1 When we trauaile more with our owne harts more to be so then any thing caring for the witnesse of our conscience more then the estimation of others 2 When we are the same alone and in company c. 3 If we neuer be lifted vp in the conceit of our iustice to thinke better of our selues or worse of others 4 When we are willing to be tryed The further setting out of this their godlinesse followeth and is in expounding of the former for in that they were sayd to be iust the meaning is that they walked in all the commaundements of the Lord. In that they were sayd to be iust before God the meaning is that they were without blame The former part expounding their iustice is taken from their life led according to Gods word 1 Learne that first mens estate must be iudged by their life 2 Life must be ruled by Gods word The expounding and making
7 Men should when they want children or are vnder any crosse know the thing they want is Gods gift pray for it vow it vp to God if God shall giue it them as Hanna did her Samuell This is the crosse the cause followeth because that Elisabet was barren and heere is the person and the thing the person Elisabet as before The thing that she was barren Barrennesse is naturall vnabilitie to conceiue This is noted as a blemish in Elisabet not onely for that children are a benefit but for that the Iewes were much giuen to outward things and that most of the Iewish vvomen were very fruitfull and they were the more desirous to beare for that as some thinke euery of them looked to beare the Messias Now this crosse is the more grieuous for that it crossed them of one of their chiefe intents in vndertaking of marriage namely children And could not be but occasion of griefe between a maried couple And yet this blemish was without any fault of Elisabets beeing in her by nature or the worke of God See 1 how it pleaseth God to let his children be vnder some reproch and kind of infamie Sure for their good to make them walke humbly with theyr God 2 God many times crosseth a man in his good intents desires to teach vs wholy to resigne our selues ouer vnto him 3 As Zachary and Elisabet for all the barrennesse and crosse continued their iustice amongst men and kindnes between themselues so must we in what domesticall crosses soeuer 4 It is a great comfort howsoeuer we beare some blame that the fault yet is not ours Elisabet had shame amongst women that she had no child yet was it not her fault but naturall barrennesse the like will be a great comfort vnto vs in the like estate The continuance remaineth both were well striken in age that is this want of children continued till they were well striken in yeeres Now sure it is no doubt that they often prayed for children and might seeme now to be out of hope 1 God is wont to hold his children long time vnder the crosse so as that they ought to prepare strength to cōtinue and hold out 2 When Gods children pray for outward things he doth not presently giue them the exercise of their faith and hauing other spirituall things are better 3 When things seeme past hope God can worke The fift thing particulerly set downe touching Zachary is Verse 1 that to him the tydings of Iohns beeing to be conceiued was first brought and that from the 8 verse to the 23. Wherein is the tydings themselues and that which immediatly followeth vpon it The tydings are from the 8 to the 21 verse In the tydings are the time and messenger The time 8 9 10 and this is particularly set down to be when going into the house of God he burnt incense while the people was praying More largely set out in that it was a part of his Priests office before God as his course came in order according to the custome of the Priests office by lot This latter standeth first and therefore will wee consider of it first It hath foure speciall poynts in it 1 That Zachary executed the priests office before god 2 He did this as his course came in order 3 There were certaine customes of the Priests office 4 He did this by lot The first hath what he did and how What he executed the Priests office how before God A priest as before representing Christ Executing the office is not onely to haue the credit and profit of the place but to doe the dutie how troublesome soeuer it seeme 1 Learne Gods goodnesse to the Church that euen before Christes comming hee left not the Church without instruction in Christ 2 We must be as ready to beare the burdens of duties as to haue the credit and profits 3 No trouble should hinder vs from dooing our dutie 4 This message was brought to him when he was in the duties of his calling so as that it is good to attend on them Before God as in the presence of God not onely as this was a religious dutie but as of his calling 1 God indeede is after a speciall sort present in Church assemblies so as we should with desire resort thether and with reuerence continue there 2 In any dutie of any calling a man should carry himselfe as to God The second poynt is that he thus did as his course came in order Of these courses and order looke verse 5. It is said his course not that hee rushed into another mans course Iosephus writeth that in his time the number of parties in some one of these courses was 5000 so as though Zacharias had not executed this office some other of the order likely might or he might easily haue got some other for consideration to haue supplyed his roome Greater is his commendation that though these courses had long agone been ordained the executiō of the duties was not neglected 1 Learne not to intrude into another mans course 2 We must not as many doe when many are ioyned in one duty put it of to others It is too true a saying that which all men care for no man careth for 3 Yea we should all that we possibly could doe our duties our selues 4 In no case should time continued make duties discontinued 5 Most probable it is that Zachary in the time of breathing till his course came he prepared himselfe to be the better furnished for the next time to doe his duty so should euery of vs. 1 The best preparation is first by disburdning of the mynd of other thoughts 2 By seeking to God for grace by prayer The third poynt is that he thus did Verse 9 according to the custome of the Priests office Of the priests office we haue heard before Custome is often practise Custome is diuine renewed by authority of God humane renewed by authority of man Humane are then good when not binding conscience They are to edification comly without scandall Both these no doubt Zachary obserued It was very much that custome caused not that Zachary did his duty with lesse care and conscience 1 Marke first the best custome is from God 2 Good men must keepe good customes of their places being perswaded of the lawfulnesse of them in their heart not giuing scandall to others 3 Often doing a duty should not make vs doe it the more slightly Therefore let vs remember Gods commandement to doe it The necessity we haue of doing it The fourth poynt is that he did thus by Lot It may be demanded whether he did the Priests office according to the Lot that fell to Abia or this of offering incense for some thinke the number of the Priests increasing and many duties being to be done as offering the lambes in sacryfice looking to the lights burning incense c all which one could not well doe they cast lots therefore who should doe which and to burne
the Priest was in the holy or most holy nothing was said so as the people were not defrauded of edification in the Papists Churches most is done in the Chauncell which the people heare not but walke vp and downe in the body of the Church To this Zachary came first not onely dooing the dutie but in manner and forme as it should be the like must wee doe 2 He was not content to be in the place but to doe the dutie substantially no more must we 3 Though the Temple were then euen a den of thieues hee did not for his part forbeare to come to due his dutie commaunded Why then should we forbeare Gods ordinances for wicked resorters to them so that we doe not cōmunicate theyr sinnes The owner of the Temple is the Lord Iehoua the true God the Father Sonne and holy Ghost Not that he was tied to the Temple or did infuse actuall holinesse into it as some fondly thought but for that 1 God commaunded it to be built 2 It was dedicate to his honour and seruice 3 Thereupon called by his name 4 Wherein himselfe made speciall appearance in fauour 5 And still though it were prophaned kept the name and vse 6 Till the Iewes not returning to God it was vtterly rased 1 Learne first not to thinke superstitiously of Churches putting holinesse in the place 2 Wee must not iudge of our deedes by intention it is necessary to haue Gods warrant for euery thing as Salomon had for the Temple 3 Publique places are for Gods publique seruice 4 And should be called by his name if by any 5 In holy publique assemblies there is a more speciall presence of God 6 Therefore let vs looke to our feet when we come thether Eccle. 4 5. 7 Churches that haue beene abused the abuse taken away may serue for the worship of God 8 As the Lords Temple when the people among whō it was would not repent was turned so may any visible Church be defaced Verse 10 The second thing done in the time is that the whole multitude of the people were without in prayer while the incense was burning This setteth out the time precisely and seemeth to haue beene in the feast of trumpets Iohn was prophecied to be the voice of a crier Hee began to preach in the feast of trumpets therefore it is most likely he was thereabouts conceiued which was the 11 of September on Thursday For Christ who was 6 months younger then Iohn was conceiued the 25 of March But be this as it may be heere are fiue things to be marked 1 What was done they prayed 2 Of whom the vvhole multitude of people 3 Where without 4 When while the incense was burning 5 How long while the incense was burning I shall not neede to shew what it is to pray It is crauing things needfull of God according to his will or so praysing him It is not said whether one vttered the prayer and the others ioyned thereto or whether as in singing of Psalmes they all vttered them together I thinke this latter Looke the title of the Psalm 22. Sure it was some set forme of prayer to agree with the set forme of the incense-burning Forget not then 1 That one of practise in the Temple of the Lord is to pray 2 That set formes of prayer are warrantable 3 That they should be resorted vnto 4 Then is Christes intercession for vs when we by his Spirit can pray for our selues The people prayed The people are heere such as Paule 1 Cor 14 23 calleth vnlearned Not Priests though it can not be thought but some Priests were among thē but they are thus called by the greater part who for that as some think this was one of the three feastiuall times when all the males were to appeare were of diuers sorts some of higher place who might pretend employment in greater matters poorer who might alledge that they could not attend this ouerlaboured who should need refreshing VVomen are not heere mentioned but sure it is there were of them As may appeare by Anna 1 Sam 1 and Luke 2 30. Mary came vp with Ioseph to the feasts afterward Yea children came as may appeare by the precept Exo. 23 17. and the practise Luke the 2 42 43. Thus seemeth Paule to haue beene brought vp Nowe for that good examples are patterns for vs we must learne 1 Not men in high place to pretend employment vnnecessary for exemption from the duties of the worship of God though the duties seeme baser as ordinary prayer 2 Poore men in pretense of needing to worke or buy c must not forbeare 3 Seruants should not make such times only for bodily refreshing 4 Yea women which aske more dressing and nurse children must all they can cast to be at such assemblies 5 Children should their way chalked to the house of God They were in the Temple singing Hosanna Now some thinke that this meeting was on a weeke day to wit Thursday for which I will not much contend Sure it is Gods seruants did resort together to the worship of God not only on the Sabbaoths and set feasts but on other dayes God appoynted the daily sacrifice thether to did Anna Luc 2 37 resort Gods seruants meditate in his word day and night A practise see Act 13 42. And such exercises as are needfull warrantable by the good lawes of our country should we take as appoynted from God We ought therefore to resort to the weeke exercises especially 1 For that we haue as necessary vse of them for our soules as of markets for bodily affaires 2 They will be in steede of houshold exercises which all should haue but few haue 3 Men are so ignorant as it is very necessary thus to be helped 4 Few or none absent but spend as much or more time in the weeke worse 5 Men may make supply of the time by rising early going late to bed working harder spending lesse 6 It hath beene the practise of best Churches 7 This people haue done it more heertofore then now Men should not goe back 8 Strangers doe come 9. Those who are nigh the Church haue little excuse 10 By thus resorting we should bewray our true loue to good things when thus without constraint we resort We would not secure any man and speake but for the good of all This people praying was a multitude and whole It is thought this multitude came by occasion of the feast according as Exod 23 14. Yet sure the trumpets was not one of thē but might be about the feasts of trumpets Sure this multitude was either by occasion of the feast or otherwise If it were by occasion of the feast marke Exod 34 24. 1 God promiseth his people outward things if they seeke spirituall 2 The people trust God and doe not feare want 3 They had their whole families in good order who could bring them thus thether If it were not by occasion of the feast yet did Gods seruants so in
euery repentant sinner doe Indeed will some say if a good Angell did bid me not feare it were somwhat Aun We haue the promises of God in his word aboue the Angels words Thus far for the comfort now follow the words of the Angels generall charge for thy prayer is heard c. And these we may consider ioyned to the former or whole in them selues The word ioyning them is for which sheweth that the Angell presently maketh profitable vse of his message as euery Angel in office ought to doe Ministers are Surgeons and Physitians to apply plaisters to vlcers and medicines to diseases Esay 50 4 therefore doth God giue them the tongue of the learned to minister a word in season instruction to ignorant comfort to the heauy soule reproofe to the sinner so as people should pray that their Ministers thus should doe and themselues should desire thus if they will be healed to be delt with In this manner the Angell applieth he whose prayer is heard and who shall haue a most excellent sonne must not feare But thy prayer is heard and thou shalt haue a sonne Therefore Now that one whose prayers are heard neede not feare it is cleere for God who heareth doth promise to heare in loue and the things prayed for and granted are such as shew we are in most high fauour with God as forgiuenesse of sin iustification adoption c. The like might be said of such a child as Iohn was The words of the message or charge whole in themselues followe an haue two branches 1 thy prayer is heard 2 thy wife Elizabet shall beare thee a child In the former we may consider 1 Zacharies practise of prayer 2 The successe is heard The word heere translated prayer is in Greeke as much as deprecatiō that is prayer for remouing or keeping away euils but by a speech putting part for the whole is well translated prayer Prayer is a crauing for of things from God according to his will Gods will requireth that our prayers should haue warrant 1 Of commandement to pray and promise to be heard 2 That we should desire to be heard for Christ 3 That we should haue a feeling of the things we pray for 4 That we should aske in speciall faith with perswasion that we shal be heard 5 That we must pray in repentance and charity 6 That we refer the performance of our prayers to the glory of God Quest What did Zachary pray for Aun All things necessary for his owne saluation the discharge of his place at home and abroade in his priests office and for outward comforts as a child so far as God should see good And this prayer of his was not once but iterated and often 1 Learne that it is one dutie of Gods children to pray 2 And that according to the former rules 3 And for things which they ought to wish for 4 And that with frequentation and continuance Now followeth the successe is heard Quest Of whom Aun Of him to whom it was made namely of God Hearing is properly in a body which hath eares and is ascribed to God according to the worke of hearing which is to conuey knowledge so as that is heard is as much as if he should say is taken knowledge of Gods taking knowledge is of all things and persons in generall and of his Church and children in speciall This second kind is heere meant It hath 2 degrees 1 approbation the second performance of the prayer Approbation is whereby God liketh the petition Performance is when God doth the thing desired God alwaies liketh the prayers sometimes hee doth not performe them and that for these endes 1 That hee might exercise theyr faith and hope with other graces which would not be so much if we had feeling and enioying 2 To make vs thinke better of the things the longer deferred 3 That God might shew his seruants to pray as well for conscience as reward not all for what will ye giue me 4 To inure his children more to humiliation and to beare crossings of men when God himselfe thus dealeth with his children 5 To make vs more thankfull for good things when we haue them 1 Know that God alloweth not euery bodies prayer 2 God alwaies alloweth his childrens prayers 3 When God performeth not the prayers of his chyldren the former ends must be wrought in them 4 When GOD seeth good he performeth the desires of his children Que. Why doth the Angell tell Zachary that his prayer was heard Aun Because not onely he but the best of Gods chyldren sometimes doubt heereof at some instant so as that if we be assailed with such feare it was Zacharias his case Quest How might I know that my prayer is heard no Angell telling me so Aun Gods word telleth vs that if we aske things thereafter God heareth vs and this is as good as if all the Angels in heauen should tell vs. Hetherto the first branch of the message the latter followeth Thy wife Elizabet c. This telleth him that hee shall haue a sonne and that shortly more largely Shortly thy wife Elizabet shall beare thee a sonne promising a gift VVherein wee may consider 1 the kinde of the gift a sonne 2 the party by whom thy wife Elizabet 3 the manner how shall beare 4 the party to whom thee olde Zacharias VVee will follow the words in the text The first is the partie by whom set out by relation and name By relation thy wife where marke who she is and how he calleth her 1 Shee is his lawfull wife no concubine or strumpet Honest men alwaies keepe them to their wiues cracke not theyr maide-seruaunts and then conuey them away helpe them to a sory marriage 2 She was barren and by yeeres past child-bearing 1 Learne that nothing is impossible to God especiallie his promises 2 And they who are child-bearing let them seeke to God he can send if they want children 3 Though wiues be old GOD can affoord sufficient comfort by them though not children others as good as that yea many times more sounder then younger Wiues who are not wayed know not theyr duties theyr husbands dispositions are not euery way fitted equally to draw So as that men should not mislike the wife of their youth in her age He calleth her by the name of his wife as he would haue done toward any other man not a Priest he speaketh not disdainfully or scornfully So should we learne to speake of Bishops wiues vvho may as well marry as any and that by the learning of Papists not vowing Her name is Elisabet that signifieth the oath of the mightie God I know not how true that obseruation of some Iewes is that good people are set downe by name in scriptures not so wicked I take it she is named as to shew that euen by that his only and old wife should haue a sonne He had but this one wife so is the miracle manifest The manner standeth next shall
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
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
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
take to themselues Furthermore no time beeing limitted it noteth the present time so as if we deferre we hurt our selues Thus much for the vertue or action now followeth the quality perfectly perfectly commeth of perfect Perfect is that which hath all it should haue or vvhich wanteth nothing It is taken two waies accurately tolerably Accurate is when euery thing is so absolute that no exception can be taken so onely is GOD perfect and his workes in theyr kinde This perfection is not heer meant Tolerable perfection is that which it pleaseth GOD to accept of for Christ though there be some blemish This perfection hath First truth so as perfect faith must be true in the witnes of our owne hart and the presence of God Simon Magus and other hypocrites could counterfeit Secondly fulnesse fulnesse is in two things number degree Fulnesse for number is when the parts of fayth are perfect which are three whereof was spoken before And this fulnesse is meant heere Fulnesse in degree is when euery part is in the greatest measure which we must rather endeuour vnto then shall attaine in this life Thirdly constancie Thus much for the endeuour it selfe now followeth the application thereof trust on the grace Generall trust without application to grace in Christ is not sufficient Many haue as they say a good hope and trust but not knowing why or wherein they were as good not to trust as to trust to nothing Nay trusting to God himselfe vnlesse by Christ yeeldeth no comfort Neither without grace can a man conceiue the least hope of any good First seeing that wee must trust vpon grace as wee haue heard before particularly it appeareth That one may know his particuler beeing in grace Else would not Christ bid his reioyce that theyr names were written in the heauens The which Paule sheweth to be generall to all iustified by faith to haue peace with God ioy in the holy Ghost wherein is the kingdome of God whereto in this life wee enter Why should Paule bid vs prooue our selues whether we be in the faith if wee might not and should not endeuour to find our selues therein Now this must be vnderstood 1 of such as are called for till one be so hee cannot know himselfe so as that infants and such as haue not the vse of sanctified reason must heere be excepted 2 Againe one may be vnder a tentation and exercise of conscience wherby at the instant he shall be vnfit to iudge of the former 3 Beginning grace is not so easily perceiued as growne grace Secondly that seeing we must trust to grace it cannot be but sufficient Gods grace is as great as himselfe by the which beeing iustified we haue all with it Thus God aunswered Paule 2 Cor 1 29 in case of resisting temptations that his grace was sufficient as Paule did find it to be So as that we must ioyne no other thing for our repose Thirdly that grace is most certaine it is as constant as God himselfe resting vpon his nature his promise so as that trusting thereto we neuer shall or can be deceiued Hetherto hath been the doctrine the vse followeth and that manifold First to consider that seeing the Apostle requireth faith it is not a common or thing that is euery where then needed no exhortation to be made for the promise of it Nay Christ himselfe findeth want of faith euen in Israell Math 8 10. In so much as he is faine to say to his owne Disciples Luke 8 25. Where is your faith And elswhere Luke 17 6 noteth that they had not so much faith as was a graine of Mustard-seede in bignesse Neyther was this onely at that time when himselfe liued in the world but he sheweth it will be a hard thing to finde fayth vppon the earth when the sonne of man commeth Luke 18 8. And how can it be otherwise but charitie waxing colde Math 24 12. but iniquity must abound and that from the dried roote of faith whence charitie cannot spring Besides so many are the things that set against fayth as that if it were possible the very elect would be ouercome All this as it is true in generall so may euery one finde it by experience in himselfe How doth a small sinne quell fayth much more then the greater and viler So as that wee had all neede to remember Paules charge 2 Cor 13 5 to trie our selues whether we are in the faith or faith in vs. Secondly Peter wishing vs to trust perfectly and giueth vs to know that there is iust cause why we should so doe Gods commandement were sufficient Mar 11 22 Haue faith in God And Ioh 14 1 You beleeue in God that is the father beleeue in me the sonne Christ But besides this that we should beleeue is the end for the which scriptures were penned Ioh 20 31. Why sermons are preached For confirmation whereof Sacraments were ordained and are to be vsed Without faith it is impossible to please God Heb 11 6 and what soeuer is not of faith is sin Rom 14 23. Faith is the salt of the soule keeping it from corruption It enableth vs to doe things pleasing to God and without it is their no sanctification It maketh all your deedes done by it to please God It embracing Christ hath with him all things and first the fauour of God Gods fauour bringeth with it 1 reconciliation whereby God and wee are made friends we haue our sinnes forgiuen Christs righteousnesse counted vnto vs peace of conscience ioy in the holy Ghost boldnesse to make prayers with trust to be heard recouery of right to the creatures so as that in good conscience with prayer and thankes giueing we may vse them where as otherwise before God we are but as vsurpers 2 Perfection and defence whereby God keepeth vs safe and sound 3 Gouernment when Gods word and spirit continually ruleth vs. 4 That all things shall worke together for our good afflictions infirmities scandals whatsoeuer Now as our life without these cannot be but most wretched so with them is it most blessed so as faith which bringeth all these by getting of Christ only is diligently to be laboured for Thirdly it shal be profitable to know what meanes were the meetest to vse for attaining of faith True it is that God only giueth and worketh it but not without some other things which in so great a matter as faith is had not neede either to be small or few seeing no excellent thing is otherwise wrought And heere we speake not of the first seede of faith for that God alone giueth without any worke of ours but of the groweth and increase thereof which though God giue it is not while we are idle 1 It shall be good to marke when any sensible motion of Gods Spirit stirreth our harts to hearken to the Word to beleeue it in the commaundements and promises of it and in no case to defer to doe thereafter at the instant so is it Reuel 3 20 Behold I stand at the doore and knocke if any man heare my voice and open the doore I will come in els not In no case must such opportunities be forslowed nor the Spirit quenched 1 Thessa 5 19 but all deligence must be vsed for that these motions or stirrings are not 1 continuall 2 They are not alwayes very sensible and apparent and if we marke not well we may misse of them though they knocke they are like the first stirrings of the infant in the wombe faint and weake 3 A little thing will ouercome them These are many times ioyned with the sight and feeling of our sinnes which being directed by Gods spirit will turne vs to Christ so as alwayes any feeling of sin should driue vs to seeke to Christ by faith Thus can we neuer seeke but by instance of prayer 2 After this be alwayes about the word of God which is the word of faith where Gods free promises must cheefely be looked vnto 3 Then Gods fauours heertofore bestowed vpon vs must alwayes be renewed where if we find any of saluation let vs know that in all others God will be like vnto himselfe 4 Neuer giue ouer for some doubtings of faith But be striuing against them 5 Thanke God for the faith you haue Thanked-for grace will increase Fourthly in that we are wished to trust and no measure of faith is set downe neuer should we be discouraged though our faith be neuer so small if it be true for Christ doth not quench the smoking flaxe nor breake the brused reede Faith is little 1 when one hath no feeling of it in himselfe 2 When he is tossed much with doubtings 3 When many slipes fall out and in the same kind And yet this faith neuer so weake is true 1 If it neuer giue ouer nor yeeld to any assaults 2 If it endeauour to increase 3 If for the measure it be working and leaue not the party idle working is endeauour in the duties of godlinesse and priuate calling Fiftly euery one is to try his faith True faith is wrought by the Word counterfeit otherwise True faith seeth the misery of the partie by reason of sin where it is counterfeit faith neuer feeleth sinne to any purpose True faith appeareth in afflictions to make vs waite vpon God to be patient to comfort our selues in God in tentations to resist them In prosperitie that we still cleaue to God True faith knoweth the worth of it selfe and appriseth it selfe aboue all other things It desireth to increase and continue It would bring others to it It is the better by any thing that doth befall it FINIS