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
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
whereby our not fearing or hauing hart in our selues is for that wee see not God 3 It is maruaile that God himselfe beeing present euery where Zacharias could not open the eyes of his minde to perceiue him but was more affected with bodily sight such is all our weaknesse 4 If Zacharias was thus affected at sight why are we nothing at hearing Gods word and feeling his corrections Quest Did not Zacharias feare before An. Yes But when more occasion was offered he feared more So must wee Zacharias saw the Angell appearing in a bodily shape An Angell is but a creature somewhat indeede aboue a man 1 Learne a practise of humiliation when you would abase your selfe neuer compare your selfe with your equall or inferiour but with superiors otherwise then the most doe 2 If Zacharias could not abide the presence of the seruaunt what would hee or wee doe at the presence of the Lord 3 And if a messenger of good tydings be thus terrible what would one that should denounce the euerlasting wrath of God 4 And seeing that Zacharias thus feared it cannot be but wicked men at Gods presence will call for the Mountaines to fall vpon them c. There remaineth that he was troubled and feare fell vpon him Heere are two branches the first that he was troubled This word troubled is like water stirred when one cannot see through it sheweth a great perplexitie of mind when one cannot tell what to thinke Some such thing is said of Christ Iohn 11 33. Iohn 13 21. Saue that Christ troubled himselfe God troubled Zacharias Christ was like faire water in a pure glasse without mixture of dregs Zacharias was not so 1 Learne that Christians should not be Stoicks without affections or passions 2 They sometimes in somethings are ignorant 3 For a time sometimes they are at theyr wits end 4 So to be exercised is not a desperate estate no more then Zacharias was 5 Zacharias beeing in it ranne not away but stoode it out so must we and shall haue a good issue The second is feare fell vpon the affection and propertie Affection feare propertie suddainnesse Feare heere signifieth looking to suffer some euill This is the worser kinde of feare There is another which is of desiring to doe no euill 1 The former feare is not euill so it be not alone 2 Gods children may sometime be shaken with feare The suddainnesse appeareth by the word of fell vppon him 1 Crosses many times come suddainly 2 Present grace on the suddaine is like to be true 3 Now as Zacharias said nothing it should be our best course if we came where euill apparitions are not as many doe to offer speech 1 For that wee haue no calling thereto ordinarie or extraordinary 2 By this speech hurt came to mankind in Eue. Consider the sonnes of Sceua Acts 19 13 14 15 16. Besides this hath made the deuils testimonie of some account Quest What should we doe Aun Call vpon God by prayer Now followeth the Angels speech Verse 13 from verse 13 to the end of the 22 where we may consider it and what fell out vpon it immediatly It to verse 21. VVhat fell out vpon it immediatly ver 21 22 23. And this speech it selfe is either First Aunswering First from 13 to the latter end of 17. And heere the Euangelist sheweth 1 That the Angell spake 2 what he spake That hee spake but the Angell saide to him vvhere is 1 The party who the Angell 2 The action what sayd 3 The party to whom Zacharias The Angell far aboue man in excellencie sent to man thinketh no scorne to doe the message himselfe No more should any how great soeuer their places be refuse to doe their duties euen to the meanest and if neede be euen by themselues It may be demaunded whether this saying or speaking was with some sound to the eare or sence to the minde or both Aun The Angell appearing in a bodily shape might vse a bodily voice Sure it is Zacharias did vnderstand him So must Angels speake as that they may be vnderstood So must people heare as vnderstand Zacharias when the Angell spake vnto him was greatly perplexed Thus God neglecteth not the troubled but many times in their greatest neede cheereth them vp Now followeth what he spake feare not Zacharias and so on to the end of the 17 verse All which speech is partly 1 comfort to Zacharias in his present estate 2 words of the Angels generall charge Of comfort feare not Zacharias Where first it may be demanded whether the Angell were sent of purpose to comfort Zacharias Aun I thinke no Neuerthelesse Zacharias his feare falling out God would haue him comforted that the Angels message might be the better entertained This the Angell presently knowing from God comforteth Zacharias 1 None of vs must without warrant from God aduenture vpon any thing 2 We ought like the Angels quickly to perceiue the wil meaning of God 3 God would haue vs so to be disposed in minde as that his commandements might sinck the deeper into vs. So are we disposed when cast downe by feare we are lifted vp by faith This comfort forbiddeth to feare where we may marke the manner of speaking to the party and the words of comfort The manner is that the Angell calleth him by his name Zacharias Thereby shewing that this apparision was not a thing at all aduentures but for Zacharias sake which he likewise should marke God would haue his people know when he sendeth generall meanes he doth particularly respect his The people of God must particularly apply these meanes to themselues The words of comfort are feare not and signifie not only that he should not feare but should be of good courage It may be demanded whether all feare is heere forbidden Aun No. For some feare is necessary and commendable Quest What feare is forbidden An we must consider that feare is diuers 1 Some proceedeth from vnbeleefe some from faith againe some feare driueth from God some to seeke God and his fauour Some feare is to suffer euill some to doe euill That feare is heere forbidden which is from vnbeliefe which driueth from God That feare which is to suffer euill is not simply forbidden except it be alone without feare of doing euill or be immoderat and too much Otherwise it hath it vse to preserue humility the softnesse of the hart stirring vp to prayer Now for that Zachary did feare too much he is bid not to feare that is as he did or so much Where we may see that Gods children thinke themselues many times in worse estate then indeed they are That they haue not such cause to feare as they thinke many times they haue Quest How should I know whether I ought to feare Aun Search your conscience if you find any sin vnrepented of feare Zachary must not only not feare but be of good cheere that is be perswaded of Gods loue toward him and looke for a benefit So must
full holinesse The effect I shall be whiter then snow An hyperbolicall metaphor meaning he shall be most perfectly cleane Nowe by both these sentences one thing is principallie meant as is often seene in the scriptures In both which ioyntly we may consider 1 The necessitie of this iustice 2 The desire of it 3 The commendation of it The necessitie appeareth in that the Prophet maketh it his first sute wherein alone is euerlasting happinesse Psal 32 1 2. Rom 4 7. So as that indeede without this there can be no fauour looked for at Gods hand It is the vvedding garment and the one thing necessarie without the which like Iacob in Esaues clothes wee neuer shal obtaine the blessing The desire of it followeth Purge mee with Hysope wash mee Wherein are 1 The person purging and washing 2 The thing where-with this purging is Hysope 3 The partie receiuing I Dauid purge me God euen the whole Trinitie purgeth the Father for the Sonne by the holie Ghost And that onely I euen I for mine owne sake put away thy sinnes Esay 43 25. God thus dooing this is said in scriptures to impute that is to account or recken and is a borrowed kind of worde taken frō debts or reckonings as when I owe a great sum and my suretie paieth it for me my creditour cancelling or deliuering my band doth impute that payment vnto mee This is not a putatiue righteousnesse as the Papists falselie charge it to be where they fet themselues against GOD while theyr Priests take vppon them the power and act of forgiuing sinnes The second is the thing where-with this purging washing is and that is heere Hysope and water signifying vnto vs the full righteousnesse of Christ which is his obedience vnto the death for vs. Christ is God and man his man-hoode suffering his God-head giuing merit thereto His obedience is actiue or passiue His actiue is the fulfilling of the morall law in the rigor of it His passiue righteousnesse are his sufferings from the beginning of his incarnation to his resurrection which were very many very grieuous and with the feeling of the anger of God and becomming a curse Both these are counted to vs to the pardon of all sinnes fault and punishment and the counting of all righteousnesse and fauours with that Now that which is said of Christ is to be vnderstoode of him alone without mixture of any other thing whatsoeuer nothing beside beeing able to make so white as Christes righteousnesse The third thing is the partie receiuing that is Dauid And here as there is imputation on Gods part there must be application in the partie praying to wit fayth For as the sprinkling of the Hysope and water was receiued so must Christ be Heere therefore faith is most necessarie to the full vnderstanding vvhereof are necessarie to bee knowne 1 The obiect 2 The partes 3 The properties of it The generall obiect of fayth is the whole word of God but more particulerly the doctrine of saluation by Christ as the marrow and pith of the Scriptures The parts of fayth are three The first knowledge which is a perceiuing of the meaning of the worde of God but especially of saluation by Christ which then we may iudge to be sound when we can discerne falshood when we rest vpon grounds of Scripture when nothing can driue vs frō it The second assent which is a full perswasion that the former is true The third affiance or application whereby wee are perswaded that the word of saluation and so saluation is ours And heere indeede lieth the chiefe force of fayth whereas the wicked may haue the other parts The properties followe 1 Commonly it is small and weake 2 It desireth to increase 3 It maketh the hart to thinke most highly of Christ 4 It will change the whole man The commendation of this iustice followeth I shall be whiter then snow Quest How can this be seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse and are ashamed of it Aun Righteousnes is two-fold of Iustification Sanctification That which the Saints mislike is the imperfectnesse of theyr sanctification not of iustification which can haue no blemish Indeede sanctification is neuer seuered from a partie iustified yet it must be distinguished from iustification Gather then from hence 1 That Christes righteousnesse imputed vnto vs is most perfect that God cannot in the rigour of his iustice finde fault with it els could not the Prophet by it be so white 2 When wee consider of righteousnes to abide the iudgment of God all our owne of neuer so inward sanctification must be remoued 3 That perfectnesse may stand with vnperfectnesse that is perfectnesse of iustification with imperfectnes of sanctification 4 That all iustified parties are iustified equally euerie one partaking the righteousnesse of Christ Mary and Rahab Peter the theefe It followeth not from hence that glorie should be equall Thus much of the first particuler petition the second followeth in the 8 verse Verse 8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce This particuler desire is for the further confirmation of the former and is a fruite of that Wherein we may consider two things 1 That which is prayed for 2 The end That which is prayed for is Make me to heare ioy gladnesse The end That the bones which thou hast broken may reioyce In that which is prayed for we may consider what is desired from God to be bestowed then what of the Prophet to be receiued That which God is desired to giue is to Make to heare That which the Prophet would receiue is ioy gladnesse The manner of wordes thou shalt make mee heare it is in steed of make me to heare by a very vsuall maner of speech in the Hebrew tongue Now surely very fitly is this desire ioyned to the former as in the 32 Psalme after the doctrine of forgiuenes of fins reioycing verse 11. So Rom 5 1.1 Iohn 1 4. So as that without the former this can neuer be and where the other is there this is Howsoeuer the wordes heere stande the first in nature which the Prophet prayeth for is ioy and gladnesse Ioy and gladnesse though they much agree in one yet is the latter some increase of the former Ioy is a sweete motion in the soule vpon opinion of hauing some present good Which according to the cause obiect is diuers For when nature is delighted with anie thing pleasing or preseruing it then is naturall or fleshlie ioy so when the regenerate part is delighted with some grace or heauenly thing this is holy or spirituall ioy which is chiefely meant in this place Sometimes indeed God giueth comfort of this world but it is not generall nor simply to be prayed for This is a fruite of fayth And is peace of conscience increased arising vppon the sweet feeling of Gods loue in Christ whereby wee can be cheerefull in
so long time preaching verse 17 Now followeth the cleering heereof verse 17. vvhereof we may speake generally and specially Generally obseruing 1 That as the Angel would haue Zacharie perswaded of this which was deliuered so is it our dutie to be throughly perswaded of the truth of that which God bewrayeth vnto vs. 2 God caring so long before for his Church it was aboue 400. yeeres he doth care for it in present 3 We may aunswer the Papists who aske vs where our Church was before Luther the like might be saide of the Church before Iohn Baptist 4 This prophecie so long before vttered in time performed may teach vs that so shall other the word of God In speciall this verse is to apply the prophecie in Malachie 4 to Iohn the Baptist VVhich is done by comparing the persons the gifts the workes The gifts that hee should goe before him in the Spirit and power of Elias Where is the gift with some making knowne of the person The person is said to goe before him This may serue to make knowne all seruitours of what sort soeuer generally but more specially Iohn the Baptist All that they must remember they are before God and so had neede to deale from the hart which if they do God seeing they may haue comfort whatsoeuer others thinke Specially Iohn where we may consider what hee is said to doe and in respect of whom Hee is saide to goe before that is liue some-while before him in the publique office of the ministerie For indeede so he did 6 months This was but as a seruaunt to make way for the maister following to the embacing of himselfe 1 Marke that precedence in time is no note of true aduauncement 2 Though it be to our owne disgrace in comparison of others we must doe our duties In respect of whom this is Christ One would haue thought that Christ should haue gone before Iohn to procure credit to Iohn not to sende Iohn the weaker before him but God in all his appointments must be obeied The gift is the Spirit and power which differ I take it as generall and speciall or cause and effect spirit is generall power speciall Spirit doth signifie the gifts of the Spirit whereby Iohn did his dutie Iohns dutie was to preach repentance and minister the sacrament of Baptisme The gifts necessary heerunto were 1 knowlege 2 vtterance 3 zeale which hath a great loue of God and the people which made him neglect no opportunities 4 seuere and strict life Power might signifie the efficacie which appeared in Iohns preaching but that followeth afterward I take it therefore for a gift whereby hee could hold out in this his course against the scoffes of the Iewes and frownings of all Herods courtiers These things in Iohn were personall and for that tyme yet is there neede of the like gifts for like persons in like times Consider whether our times may not in some sort be like those The liknesse of persons followeth in the person of Elias though there be no note of liknesse set out so Esa 1 10. Hos 3 5. It is not meant that Elias should personally reuiue or that by Metempsychosis his soule was in Iohn as Pythagoras and some Iewes thought it might But it is called the spirit of Elias for being like his as Numb 11 25 not that Moses lost any of the spirit but for that they had the like So the spirit of Elias is said to rest vpon Elizeus that is gifts like vnto them Otherwise accidences goe not from subiect to subiect Fitly may Elias and Iohn be likened together in person in respect of the corrupt times wherein they liued Hauing not many associats in the pure worship of God Elias hauing to doe with Ahab and Iesabell Iohn with Herod and Herodias They were both of great zeale of austere life The Iewes were deceiued looking for personall Elias so are the Papists in the end of the world Hetherto the liknesse in gifts the last is in worke to turne the harts c. Where are three speeches two of or from Malachie the third of the Angell The first that he may turne or to turne the harts c. Where is the thing he shall doe and the parties in whom he shall doe it The thing is he shall turne harts Turne is as before shall cause to repent Harts noteth the originall of true turning namely the hart Hart metonimically is the soule and so synecdochically the whole man So as vnlesse turning be from the hart and the hart bring the whole man there is no sound repentance The parties are the fathers toward the children Fathers and children all vnderstand not alike Some by Fathers meane the Iewes present Scribes and Pharisees elder in yeeres and aboue in place by children Iohn the Apostles to whom Iohn by his preaching should draw them to ioyne in faith and loue Others by Fathers vnderstand the Patriarches Abraham Isaac Iacob c by children the present Iewes as Iohn 8 39 Math 3 9. Ob. Why but then it were fitter to be said the harts of the children to the Fathers for the Fathers nowe cannot change their minde rather then of the Fathers to the children Aun You shall read the like phrases elswhere in Scripture Besides by a certaine metaphor liking or misliking is ascribed to them in heauen Though Abraham know vs not that is hath no cause to like vs. So Luke the 15 the Angels are said to reioyce so hell Esay 14 9. The latter is most probable Now these are put for that part of the triumphant Church whereto here Iohn below should gather his hearers in vnitie of the Spirit and faith and obedience For the Church is Christes body gathered together in one whereof that part in heauen is one this in the earth the other Learne 1 what we should looke to haue wrought in vs namely to be gathered to the Church and in what order namely first to God then to the Church 2 That hee that is not turned to God is not of the Catholique Church to his owne comfort 3 So must men be gathered to God as at one in themselues for faith and loue els is there no true turning 4 That heere beeing turned to God while wee are below we are sure to haue a part among the Fathers aboue The second seech is the disobedient to the wisedome of the iust men that is he shall turne the harts of the disobedient c. This speech is brought out as if it were in Malachie but is not Where we may see that there was an other Greeke translation of the Bible vsed then the supposed of the 72. It sufficeth vs that the holy Ghost vseth heere this clause Heere are only the parties mentioned disobedient which are turned to the wisedome of the iust men Disobedient heere are the children before The word for the which disobedient is set in the Originall may signifie either such as will not be perswaded to belieue or
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