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
CERTAINE Godly and learned Expositions vpon diuers parts of Scripture AS THEY WERE PREAched and afterwards more briefly penned by that vvorthy man of GOD Maister George Estey sometimes fellovve of Goneuill and Caius Colledge in Cambridge ⧠Late Preacher of the word of God in Saint Edmunds Burie AT LONDON ⧠Printed by I.R. for Richard Banckworth and are to be sold in Paules Church-yard at the signe of the Sunne 1603. ⧠The particuler expositions are of 1 The 51 Psalme 2 The 10 Commaundenients 3 The Lords Suppers 4 The Creede 5 The first part of the 119 Psalme 6 Some part of the Historie of the Gospell 7 A text in Peter To the right vertuous Lady Anne Drurie all things for life and godlinesse MAdame this Psalme was preached not long since at Bury Afterward some desired the notes short ragged broken vnfit to profit any Reader witnesse at the first blush of them your Ladiship to whom though for that you are wont to thinke somewhat of my nothing I presume to send them onely in desire someway to witnesse my thanks to GOD for his grace bestowed on you in the mysterie of Christ and for your L. kindnesse to me in that behalfe I thinke of Sinaetas the Persian who hauing nothing according to the fashion of his country to present Artaxerxes with ranne to the Riuer Cyrus and tooke both his hands full of water and offered that He was not much misliked as for the necessity of water so for the name of Cyrus which it bare Foorthwith was it put to be kept in a golden flagon The Scriptures are aboue allwater and Dauid beyond any Cyrus onely my vnmannerly hands may tincture lessen account The Psalme is the same that euer it was which if I haue any way opened I thanke God Howsoeuer I wish the sweet fruite of it in your Ladiships hart as I know God hath and will more still there treasure it vp Often pray this Psalme to God and keepe these blotted leaues vnto your selfe Serue them as they deserue I were loth that euery body should know my rawnesse Thus crauing humbly your pardon I take my leaue Bury Your Ladiships in all Christian dutie George Estey To the Reader CHristian Reader you haue heere before your eyes some labours of that faithfull seruaunt of Christ Ma. George Estey Such as haue knowne him if the feare of God be within their breasts will both bewaile his immature death and also take in good worth euen these fruits of his happy life Wee may graunt with griefe that if the Author had longer liued these works might deserue to haue beene the better loued and if hee had published they must needs haue been thoroughly polished Neuerthelesse let vs rather thankfully make vse of what Gods mercy hath left then discontentedly remember what Gods anger hath denyed There is no cause why thou shouldest blame my poore endeauour seeing there hath not beene wanting on my part either the iudgement of graue men to counsell me or the importunitie of friends to call vpon me or mine own fidelitie to discharge mee for and in the imparting of these things vnto thee Neither will there be cause I trust to blame the workes so be it there be not wanting on thy part iudgement wisedome and patience soundly to weigh all things wisely to interpret some things slightly or with little meditation to read nothing And so I am sure wee may finde in these pithy and concise writings plentifull matter of singuler instruction Somewhat hath beene heeretofore published by others but with much deprauation in diuers places and sore against my will to whom the originall copies were committed also in this impression something is kept backe by authoritie as namely the proofe of the Authors iudgement touching Christes discention into hell Let me giue further notice that the beginning of the historie of the Gospell vnto the 6 verse of the 1 of Iohn I was faine to supply out of the Authors notes in Latine which he penned first beeing wanting in the English copie of his second penning I thought this course very necessary that seeing so good a work wanting an end by reason of the too too soone end of the Authour if it had pleased God yet it might haue some beginning as also that the method and order of that which followeth might be perceiued The order which the beginning of the Creed mentioneth is not to be vnderstood of that which is set before it but of the course in preaching Finally the Epistle dedicatorie of the Authors owne making though priuatly sent in his life time with a written copie yet because I found them together among his owne originall writings and hauing permission by will to publish these his works I thought it meete not to suppresse so thankfull so deserued and so elegant a dedication And thus Christian Reader I commend thee thy labour in these workes vnto the blessing of the Almightie Christian Reader some faults are escaped in the printing of these workes I haue set downe the chiefest the most of them so neere as I could gather them vpon the suddaine leauing the rest if there be any vnto thy fauourable amending of them FOR and read not fol 2 b line 5. Between the 34 and 35 lines put in this 6 To make them vse well the things they get with such great sute fol. 10 a. For I take it to be read I take it be fol 31 a line 4. For straitly read scarcely hath leisure fol 35 a line 12. For saction read sanction fol. 42 a line 13. For no outward read an outward fol. 43 a line 4. For he resiteth read he visiteth fol 45 a line 1. For occasion The bridegroome read occasion the bridegroome 68 a line 10. Errata in the second part For vagam read vagum fol 4 line 19. After baked a full point ibid. line 26. read danger fol 4 b line 11. Read not meant of quantitie ibid. line 23. Read Krima eayto fol 7 a line 15. For quod audistis read quae audistu fol 9 b line 26. Read Idiopoioumenoi fol 13 line 8. For expedition read expetition ibid. line 22. Read in respect of his Mother fol 23 b line 23. For parties read paâ—ts fol 26 a line 25. For Andred read Andreas fol 39 b line 5. Read in which respect it is called fol 41 a line 13. For small read finall fol 42 a line 16. For of the wil GOD read of the wil of God fol 54 b line 20. For may be in some read may be iudged in some ibid line 24. For perceiued read perceiue fol 56 a line 16. For may counted read may be counted fol 57 b line 19 20. For mutable read imitable fol 61 a line 32. For exorcised read exercised fol. 62 b line 16. For or read namely fol 66 a line 7. After same things take out ibid. b line 13. For priuate read priuatiue fol 95 b line 31. Read in the same sence is it said fol 101 b
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
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
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
were not caried away with the multitude renowned Paule seemeth to set downe the sinnes of this age of the world 2 Tim 3 2 3. So to liue in the Court forbearing Court sinnes is the duty the like might be said of infinite others 3 Besides some are iudged lesse then others as swearing by faith and truth playing at cards and tables drinking c. and yet all iniquity euen these must be shunned Therefore must we walk circumspectly Ep. 5 15 look 1 Cor. 5 6. The least wound in the heart and braine is deadly small leakes in shippes or breaches in walls neglected leese Citties and shippes so is it for small sinnes to the losse of the soule yea indifferent and warrantable things if they be with scandall that is with hinderance of others in they way to euerlasting life are greeuous sinnes Of this kinde is it to doe a little euill that a greater good may follow vpon it This is iniquity to be hated Other kindes of iniquitie might haue beene named but these sufficiently shew that wee all commit some one or other kinde of iniquity whereby we are wretched and had neede to seeke to Christ Hitherto of the obiect the action or practise denied is not doing Doing doth signifie any way of committing or consenting to sinne in our selues or others which may be nine wayes according to the verses Commaunder consenter aduiser and soother Abbettor partaker concealer not hinderer Not wraying full known sinnes these all each with other Doe sinne and iniquity what euer men censure Thus much of the fift duty now followeth the certainty and surenes of it surely This is most assured for that the sonnes of God cannot commit sinne Gods seed remaineth in them And this the spirit setteth downe not for that this truth can be doubted of in it selfe 1 But for that the wicked are wont to censure the godly and thinke most hardly of them for their slips Gods spirit faith otherwise vvhat euer wicked men iudge these doe not commit iniquity 2 Againe for that the godly are much greeued with themselues and discouraged at their slips whereas they are to be comforted that God doth count this iniquity Now then from all this of not committing and doing of iniquity 1 Learne we all what a great profession a Christian maketh to forbeare all kinds and respects of sinne 2 Let vs discourage our selues what we can from committing of iniquity That may we doe if we consider 1 It displeaseth God our so good a Father 2 It was that which crucified Christ our sinnes more then the hands of the Iewes 3 It daunteth and rebateth greeueth and almost putteth out all graces of the spirit in vs. It dimmeth our knowledge weakeneth our faith stayeth our prayer stoppeth our harts to the word c. 4 A man shall haue much a-doe to rise after any great sinne It cost Dauid and Peter many sower teares 5 Sinne deserueth all kinde of punishments now and heereafter 6 And hath most sharply beene punished 3 We should what we could repent for former committed sinne but endeuour to preuent such as wee might be likely to fall into It will be some helpe for vs this way 1 Alwayes to thinke that the Angels behold vs yea that we doe nothing but that God himselfe vieweth and loketh vpon 2 What we may alwayes to giue our selues to exercises of religion and good company sinne dare not be there 3 Remember thy Baptisme what thou diddest promise there to renounce the world flesh deuill and endeuour to keepe Gods commaundements and howe that God will not hold him guiltlesse that taketh his name in vaine 4 Censure your selfe sharply for smaller sinnes and thinke none little so shall you be more able in time to forbeare all thinketh Chrisostome 5 Not onely so but if you would forbeare sinnes be not too bold to aduenture vpon all indifferent things 6 Resist sinnes in the beginning 7 Bernard saith that three wayes was he kept from sinne by taking away occasion hauing strength to resist tentation and soundnes of affection 8 Remember how short and small the pleasure of sinne is and how long and greeuous the punishment is 9 Often receaue the Lords Supper Thus much for the fift duty the sixt followeth They walke in his wayes And this all Interpreters reade not alike some thus they worke none iniquitie who walke in his wayes others they worke none iniquity but walke in his wayes it is most plaine and simple to reade it without eyther relatiue or aduersatiue particle as is likewise in the Hebrew This duty is set out affirmatiuely after the former negatiue not onely according to the manner of the Hebrew tongue which setteth one opposite out by the other but also to shew what kinde of sanctification we should haue such whereby we should not onely forbeare sinne but follow holines righteousnes Heathen people hypocrites abstaine from many things they doe not all which are commaunded There are in this sixt duty act of walking obiect in his wayes The act of walking is metaphoricall and borowed declareth setting and ordering of life wherein besides the things we haue had before are 1 Ability to discerne the right way frō by-paths to put a difference betweene Christes voyce others Ioh. 10 4 5. And this commeth by the bright Lampe of the word of God the word of God the worke of it is any way profitable for mankinde to soule or body for this life or that which is to come Take heede of others The duties are well done if first 1 the party who performe them be in Christ that is be iustified 2 doe the duties for conscience to God and in obedience to Gods commaundements 3 he call vpon God in the beginning of his worke for gift sufficient and enlarged for a blessing of his worke and thanks afterward 4 his minde be alwayes free euen in the worke that he can lift vp himselfe to God neuer be vnfit for duties of godlines and charity If ones works be not thus done himselfe can haue little comfort in them In that the Prophet nameth these wayes without designing which or how many he would not haue vs doubt of any but that a party who desireth to be in blessed state should endeuour in all Some like some few all All who will be blessed must runne on in all Whatsoeuer the Lord commaundeth saith the Israelites that will we doe Deut. 5 27. Heere must be repeated againe the particle surely in the sence and for the reasons we had in the duty immediatly going before Thus much for the sixt duty by way of doctrine some vse would further be made of it 1 to exhort vs to walke in these wayes 2 to giue some helps to further vs in this walking 3 to try whether we walke aright We may easily euen exhort our selues if we would 1 but think that these are the onely wayes all other are by-paths Psal 125 5. Esa 30 21. 2 That this is Gods
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
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
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
worke of themselues Obiect Paule sayth he begat the Corinthians 1 Cor 4 15 and traueled in birth of the Galathians 4 Galat 19 was Tymotheus and Tyrus his father Sol. Ministerially not that Paule or Apollos could doe any thing of themselues God gaue the increase 2 Obiect Christ sayth 3. Iohn 5 we must be borne of water and the holy ghost Solu Water there doth but expound the worke of the holy Ghost for as water softneth and cleanseth so must euery one be who is borne againe In the same is it sayd we must be baptised with the holy Ghost and fire that is the holy Ghost working like fire eating out drosse and enkindling burning loue of all good things 3 Obiect It is sayd Tytus 3 5. Ephe 5 26 that Baptisme regenerateth Solu It confirmeth to the due receiuer regeneration nothing els So then God alone only worketh effectually and yet vseth vnder meanes as that we must neither neglect meanes nor trust alone vnto them Question why are men in this kind sayd to be borne of God as though they were not so in nature likewise Answer for that this new birth is so excellent as that in comparison of the former it may seeme to be the only Question whether is faith before regeneration for heere it is placed before it Answer faith is in a party before he can know that himselfe is regenerated One may be regenerat before he hath fayth as infants Thus much for the meaning the vse followeth 1 Seeing none receiue the Word and so are not the childred of God but such as are begotten of God it is our duty to indeauour after this new begetting and for that none beget themselues it will be the safest to examin whether we be begotten yea or no. That shall we find by these notes 1 Grace imitateth nature which first maketh vital then others parts The vital part of a Christian is Christ which when it is formed in vs sheweth our new begetting Galath 4 19 1 Iohn 5 12 he therfore that hath not knowledge of him faith in him c. may suspect himselfe 2 The party begotten a new vseth all thinges of outward life by direction of Gods word to the glory of God 3 He sinneth not 1 Iohn 3 9 that is before he sinnneth he purposeth not so to doe after he hath sinned he will not continue therein 4 He is willing to helpe others to be regenerate 5 He groweth by nourishment of the Word exercises actiue passiue 6 Motion bewrayeth life spirituall motion is of the heart in prayer 7 Sence of heauenly things with ability to put difference betweene them to take liking of them and affect them 8 Hatred of him because it is sin in our selues euen the secretest 9 Loue of the bretheren Secondly marke that this heere is begetting we are not perfected nor shal be heere only we must labor thereto and neuer giue ouer though we come short Thus much for this eight saying touching the Word and his God-head now followeth his man-hood in the fourteenth verse wherein we may consider the ioyning of it to the former and as it is in it selfe It is ioyned to the former by this particle and which sheweth that this truth heere mentioned is as necessary as the former In it selfe it containeth 4 speeches 1 The first the Word was made flesh 2 The second the Word dwelt among vs. 3 The third we sawe the glory thereof as the glory of the only begotten of the father 4 The fourth he was full of grace and truth For the first let vs consider the meaning the reason the vse The meaning will arise from the words and phrase well vnderstood The Word is God as before contrary to Arrius and other heretiques who take Christ but for a bare man Was that is so was as now is and for euer shall continue Obiect It may be obiected that he died and so the vnion may seeme to be dissolued Solu No for though the soule and body were parted for a time yet neither was seuered from the God-head So he was made as not changed the God-head was not turned into the Man-hood As not beeing one mixed of the Manhood and Godhead together as when bread is made of water meale But by assuming or taking the Manhood to God So as that Nestorius deuiding the persons and Eutiches confounding the natures doe erre Obiect But it may be doubted whether there should not thus be two persons Solu No but one for the Manhood hath no beeing nor neuer had of or in it selfe but in the Word Flesh doth heere signifie man as all flesh that is mankind is grasse Now man is body and soule Body sensible naturall this Christ had not heauenlie imaginary phantasticall Soule likewise Christ had when he said My soule is heauie to the death Neyther doth he saue that which hee doth not take So as that Apollinaris erreth who saith the God-head was in stead of a soule By this that Christ had a soule it appeareth that hee had two wills not contrary one of the God-head the other of the Manhood Otherwise then the Monothelites erroniously teach Ob. But it may be said whence had Christ this flesh Sol. His body he had of the substance of the Virgin his soule was created of nothing in the wombe of the virgin Ob. The virgin was conceiued in sin how then could Christ his body be free there-from Solu The holy Ghost who wrought the conception of Christ did clense that part of the virgin from all sin Que. When was he thus made flesh Aun Immediatly when the virgin had consented to the message of the Angell and said Be it vnto mee according to thy word Que. How could the body be ioyned to God Aun By the soule This is the meaning The reason why this was doone in time is for that it was ordained before all time Que. Why did God ordaine this meanes Aun Not for that hee could not haue appointed some other but for that this seemed best to him for to manifest his mercie and iustice by his mercy in giuing his Sonne his iustice in not sparing him his iustice that man offending should satisfie in dooing and suffering his mercy in procuring that God should enable the Man-hood so to do and suffer 1 The vse is manifold First to teach vs the loue of God and care for our saluation for hee giuing such a notable meanes how can we doubt 2 Consider our honour and prerogatiue to be as it were the brothers of Christ Heb 2 11. 3 Learne how to approch to God by the man Christ 4 Know that Christ can haue compassion of vs hauing had experience of our infirmities Heb 2 17 18. The second speech followeth Wherein we may consider the meaning the vse For the meaning know first that the Word made flesh must be repeated Dwelling doth signifie as in a Tent or boothe whereby the sicklenesse and vncertaintie of our life is implied and where as it
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
of Palestine and neerest the Gentiles In this did Christ much preach as Esay 9 1 Math 4 15. In the lower was Nazareth Not much is written of Galilee for that the people of God had not much to doe with others we may see there was a Tetrarch of it Luk 3 1. One might haue thought that Italie or some other countrie might haue beene chosen especially considering Ioh 7 52 and that one writeth Ortel that the other Iewes were wont to mock the Galileans as we may partly see in that speech Thou art a Galilean And indeed so said Iulian the Apostata Thou hast ouercome me O Galilean to Christ Learne that euen Pharises and learned men may be deceiued 2 Tâ—â— God is not tied to any place but is free as pleaseth him to doe so as in respect only of place we should thinke our selues neither better nor worser 3 Neuer iudge of a man by his countrie as to say borne heere therefore of this or that disposition grace worketh wonders 4 Good people in not the best places are the same 5 There is vse euen of Geographie and such knowledge 6 Vse often is not sufficient to gather for euer The citie is Nazareth in the tribe of Zabulon Heerevpon was he called a Nazarite and all that belieue in him Act 24 5. The Papists tell strange things of Maries house the translation whereof erected the Lady of Lauretto See Adrichom Nathaniell thought that no good thing could come out of Nazareth Ioh 1 46 and yet Christ was conceiued there No doubt the towne in former time had beene so euilly disposed as that it had discredited it selfe for afterwards One would haue thought that Hierusalem had beene a fit place for the mother of Christ to dwell But marke 1 God seeth not and iudgeth not as man seeth 2 People who dwell in townes had neede to looke to themselues not only for themselues but for others after least they hurt and discredit 3 What a credit it was to whole Nazareth that Mary liued there so are good persons to their places 4 Gods Angels can find out any of Gods children in what corners soeuer they lie 5 Gods children are not giuen to affect greatnesse of place to forsake Nazareth to get them to Hierusalem 6 In any case to take heede that we put no holinesse in Maries house as the Papists God is not tied to the walles 7 Nazareth now being possessed by Arabians teacheth that there is no priuiledge for places The person to whom the Angell was sent Verse 27 was a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgins name was Mary The first marke is that she is a Virgin A Virgin is of verginitie Virginitie is chastitie in neuer-maried life Though it be meant she was a Virgin before this her being with child yet is it very probably to be thought that she was so afterward for euer in that it is to be thought that soe chosen a vessell for such a purpose was kept holy for euer vnto the Lord. Ob. 1 Christ is said to haue brothers and sisters Aun That is according to the Hebrew phrase kinsfolke 2 Vntill may seeme to note knowledge for afterward Aun Vntill is many times put for for euer Math 28 20. Some enquire whether she were a vowed Virgin or no and Papists thinke that she was vowed But it is not likely for that no such vowes were in vse among the Iewes and she was betrothed with purpose to haue solemnized mariage Math 1 18. It was a blemish to Iewish Virgins not to marry Therefore is it noted there Virgins were not praised Iepthes daughter was mourned for being a Virgin and a woman was not thought to haue rest till she had an husband The Iewes did highly magnify mariage Others set downe her age about 15 or 16 yeeres that is not sure certaine it is she was not old And that shee was a virgin Esay noteth 7 14 which the Iewes with all theyr glosses cannot deface It is noted as a wonder it hath the letter He of notice c. And very expedient was it that she should be a Virgin 1 That Christ might not be gotten by sinfull man 2 and might not haue two fathers 1 Now whatsoeuer be heere noted of Mary for virginitie none must fondly affect virginitie she was extraordinarie and had a gift others with whom it is not so ought to marry 2 She beeing young wee may note a patterne of rare grace and godlinesse in corrupted times 3 We shall neuer spiritually coÌ„ceiue Christ in our harts vnlesse we be pure virgins to God hauing nothing to doe with loue of sin The second marke is that she was affianced to a man whose name was Ioseph c. VVhere is noted her disposition to marriage and the partie to whom Her disposition is affianced Affianced is as wee speake betrothed or contracted Some make two sorts of affiancing 1 Promised barely for marriage 2 Giuen to marriage but not knowne The Papists vnderstand the latter here though onely the former be meant as may appeare Math 1 18. Quest Why was she betrothed Aun 1 For the honour of marriage 2 to auoyde all iust blame among the Iewes 3 that she might haue safegard succour in flying to Egypt 4 that none by her example might haue colour of vnchastitie 5 Some say that the deuill might not know the conception of Christ This her beeing affianced was according to the word of God as may appeare in the old Testament and according to the order in the Church of God is very requisite not onely 1 for the further increasing of loue 2 and preparing to matrimoniall duties 3 but that such a strait knot might be leysurely tied 4 So as if any thing were to be altered it might in time be preuented before consummation 5 as also that men and women might with the more grauitie and reuerence come together not as Beastes or birdes which choose their makes and company presently Quest What is affiancing Aun It is a promise lawfull mutuall voluntarie of mariage between a man and a woman marrageable A promise I take to be a manifest present bewraying of the mind to doe a thing by words writing or deedes or signes present so as that it is not enough to haue a purpose or intent wish c. A forme whereof may be this I promise to take thee in marriage or I take thee for my espoused or promised or betrothed It must be lawfull by Gods lawes and mens lawes This stretcheth very farre Marriage by Gods law must be 1 in the Lord 2 approoued by consent of Parents if there be any Mans good lawes must be kept Mutuall is of each to other Voluntary requireth that it be not compelled each partie must be willing and cheerefull with it The thing that affiancing respecteth is marriage It is only betwixt two persons Marrageable are such as for age religion kinred c. may lawfully marry Now