for necessitie and Christian delight Esa 3. 1. Psal 104. Where the consequent is declared by two arguments First the subject ours that is such as we in Christ be heires of to vse being sanctified by word and prayer 1. Timoth. 4. 1. Cor. 3.22 The second by the adjoint such as is both apt and able by his blessing to nourish vs seeing wee may haue money and put it in a bottomlesse purse and eat and not be satisfied and drinke yet not be refreshed Hag. 2. For the word signified bread to our substance dayly such as may giue dailie nourishment The Antecedent is declared by the adjoint of the time this day that is one kinde of time being put generally for that time wherein we are according to Gods promise to aske it as Salomō saith The thing of the day in the day that is everie thing in his time as S. Luke expoundeth according to the day that is as time requireth For in joy the time requireth one blessing in afflictiō another that wee might hang on God every moment 1. Tim. 6.6 c. Mat. 6.31 c. To the other two this is general that ther is a Synechdoche where one kind is put for al of that sort and the meanes of them as faith and all other good graces and the instrumentes begetting nourishing relieving them as preaching exhortation Sacraments corrections c. as they tend vnto this The first of these is disposed in an axiome simple of the subject adjoint Father remit vs our debts Where is an allegorie of a Metaphor the similitude being borowed of debtes which is drawne from the obligation of works wherin we were boūd to continue to do all the law vnlesse we would be accursed Col. 2.14 Gal. 3.10 Now by remission of sinnes is meant justification peace of conscience joy in the holy Ghost deliverance from the wrath to come all such of that kind Rom. 5. And this petition is when wee are troubled terrified in conscience and through dulnes haue not feeling of these This is confirmed by a reason drawen from comparison of the leaste and is concluded in a Syllogisme connexiue or knitting in the first kind both parts being contained in one the assumption in the proposition Seeing euen wee forgiue our debters which haue not a drop of thy infinit mercie in vs Doe thou much more forgiue vs For so S. Luke sheweth it should be interpreted in expresse wordes and I see not why it should not so be translated for the Greek phrase doth well beare it So this is for our comfort if wee feele this readines in vs otherwise we can haue no assurance Luk. 11. The second is disposed in the like simple axiome adorned with a Metaphor taken from warre where men are led captiue Lead vs not that is though wee daylie deserue it yet seeing we haue begged the forgiuenes of sinnes giue vs not so over vnto the temptation of the Devill the world or our owne corruption as that with the temptation thou giue not an issue 1. Cor. 10.13 2. Cor. 12.7.8.9 This is declared by the contrarie but loose vs that is by a metaphor taken from the water pent vp set vs free more and more from all that whereunto concerning the flesh we are captiue Rom. 7.13 The reason of the requests is drawen from the efficient cause which may mooue God to yeeld to our petitions because we giue it wholly to him The reason may bee concluded in a connexiue of the first kind Seeing wee giue it all vnto thee grant our request But the first we doe Therefore c. The proposition is wanting the assumption is contained in an axiome copulatiue which numbreth vp the parts wher again as aboue the couple is left out to note our joifull and fervent feeling melodie of the heart in heaping vp praise vnto God Ephe. 5.18.19 Col. 3.16 The parts are first that the kingdom that is the ordering of all things in heaven and earth appertaineth to him Secondly the whole power whereby they are done Thirdly the praise and glorie as in the Chronicles from whence our Saviour Christ tooke it 1. Chron. 29.11 and in Iudg. where it is so interpreted Iud. 25. And thus much for the partes the propertie of the whol is noted out by Amen which is the force and certaintie of our faith in the whole work as in a thing vnmoueable 2. Cor. 1.20 THE EPISTLE TO PHILEMON THE entrance of this Epistle hath two partes The inscription or title Praiers The inscriptiō setteth downe The persons which doe write The persons to whome it is written The first person which doth write is Paul the principall writer who is described by the adjoint captiue which adjoint is declared by the cause Christ that is by a change of name of the cause for the effect Christ leading him to prison by his spirite And the seconde person which doeth write is also declared by his proper name Timothie and an adjoint of relation a brother that is by a metaphor one of the same Christian religion The persons to whome hee writeth are first The husband The wife Seconde The Minister The Church The man is described by his proper name Philemon by his adjoint beloued and by his effect Worker together with vs. 2. The woman is also described by her proper name Apphia and her adjoint beloued The minister is also described by his proper name Archippus and his adjoint a fellow souldior that is by a metaphor a fellow minister The Church is declared by the subject which is at thy house 3. The praiers are The salutation Thanksgiving The salutation is set downe first by the matter of it which he wisheth to them Whereof the partes are grace that is ful fauour of God peace that is by a Synechdoche of the speciall for the generall all prosperitie both of soule and body Secondly by the forme from God the Father and from Christ. All which is disposed in a coupled axiome 4.5 The Thāksgiuing is described 1. by the subject my God that is whom only I do serue and hang vpon Secōdly by the adjoint alwaies making mention of you in my prayers Thirdly by the efficient cause hearing of your loue and faith Both which are declared by their proper subjects which you haue towards our Lord Iesus Christ and loue towards all Saints and all these are disposed in a coupled axiome In the 6. verse the adjoint of thanksgiuing his mention making of them in his prayer is set foorth by the matter which he seeketh for in praier the communication of faith that is which proceedeth from faith may be effectual which is declared by the cause by the acknowledging of all good which good is set forth by the subject which is in you and by the cause by Christ Iesus 7.8.9.10.11 The principal mater of this Epistle which is to intreat for Onesimus is set down in a simple axiom of the cause the effect in the 10. verse I Paule pray for
only is the Lord our God by this forbidding cōmandeth the contrary that he only shuld be acknowledged God he alone so loved feared c. In this commandement therefore we are first cōmanded the true knowledge of one true God then the confidence loue feare c. which is to be giuen to his person The true knowledge of the true God is to knowe his nature spirituall infinite pure constant most simple c. his properties of power goodnes justice c. the distinction of three persons in one Godhead the actions or workes of God his constant decree from before all time of all things his wise and perfect execution of the same in the creation and the governing of the world In this we should delight and growe as the chiefest knoweledge Ier. 9.23.24 Here is forbidden first Atheisme to perswade our heart there is no such true God in heauen Psal 14.1 Exod. 5.2 Mockers of him and his works 2. Pet. 3.4.5 c. 3. Those that oppone themselues to the true knowledg of God Mat. 12.21 Actes 6. Not to acknoweledg the loue grace power c. of God Mal. 1.2 psal 82.6 To deny his justice Malac. 3.13 The forgiuenesse of this sinne was bought by the slaunder of ignorance and blasphemie laid on Christ and the anguish of his soule which he felt for our errors laid on him by which also we die vnto this sinne and raise this part of obedience Ephe. 4.13 After this true acknoweledging of the Lord out of his word must proceed first a sure confidence in the Lorde with the fruites of the same Psal 100.3 Then the other affections of loue reverence feare of the Lorde Also a sure confidence in the Lorde is from the assurance of his favour to be assured from him onlie for continuall defence deliverance and succour in soule and bodie Psal 27.1 3. and 3.7.9 Prou. 14.26 From this confidence springes trust or hope which is to waite and looke for the help which in confidence wee assure our selues of from the Lord Psal 33.18.19 20.21 Yea although meanes be wanting wee giue glorie vnto God Rom. 4.10 2. Kings 6.16 From hence commeth it that we feare not in greatest dangers 2. Kin. 6 16 Psa 3 7 and 27.3 That in the time of affliction we are patient Prou. 20.22 Heb. 10.33 Without all murmuring to holde our peace Psal 39 10. Receiuing them as from a father Iob. 1. ver 21 Psal 89 39 49 Reioycing in them assuredlie Iam. 1 2 Hence also in every condition of life to glorie and rejoice vnspeakablie Psal 13.6 and 16.7.8.9 Ioel. 2.23 Zepha 3.14 Here is forbidden first the want of these and the contrarie as to wauer or doubt Psal 13.1.3 and 88.15 To leaue our hope Heb. 10.39 To dispair Gen. 8.13 Impatience Ierem. 20.14.18 To haue trust in ordinarie meanes and to make flesh our arme is forbidden Iere. 17.5.6.7 c. To glorie in these and be proude of them Deut. 8.17 2. Chron. 16.1 Ierem. 49.3.16 and 2.13 Eze. 28.2.3 Esai 30.12 Diffidence in binding God to means Gen. 16.2 Num. 14.3 2. King 7.2 Luke 1. To feare for the signes of heauen Iere. 10 2. To cleaue too much to the holinesse of places and persons distinct Ierem. 7 49. 1. Kin. 12 18. To hope in Astronomers Interpreters of dreams Witches c. Dan. 2 2. In Southsaiers c. Leu. 19.6.7 Planet gasers Deu. 18.11 To vse evil means to doe good 1. King 12 25 26. Ro. 3 4. Out of this cōfidence farther proceedeth a cōtinual carefulnes that in al our waies that is thoughts words and deeds c. we see his wil approoue it so for that cause look for his blessing and direction Pro. 3 6 and 16 3. Gen. 5 22. and 17 1 and 48 15. Psal 146 9. Numb 15 39. Here is forbidden to walke according to our own judgement and wisdome Numb 15 39. Gen. 11.4 Also a distrustful care Mat. 6 25. Luke 12 26. To this last of all is adjoyned humilitie when emptying our selues of all we giue God the whole glorie of all good thinges which are in vs. Genes 18 17. 1. Pet. 5 5. Esai 40 3 4. Forbid loue of our honor Math. 18.3 4. Vaine glorie Phil. 2 3. Boasting of any thing in vs 1. Corinth 4 7. Presumption Zeph. 3 11 12. Hitherto of a sure confidence commanded in the Law with those thinges which spring from the same the affections commaunded here the vse whereof is perpetuall are the true loue and reverence of God The true loue of God is when with all our soule strength c. we cleaue to the Lord aboue all Math. 22 26. Hence is commaunded to desire his presence more visible in heaven aboue all and rejoice in it aboue all Psal 16 10 11 12. 2. Cor. 5 8. Here is forbidden the loue of men wiues children or any thing of this life to desire it more than the Lord and his presence Phil. 4 18. Iohn 12 43. Reverence of God is when being overwhelmed with the infinitenes and excellencie of his being wisedome strength goodnes mercie justice purity c. We are drawne to behaue our selues more shamefastly and vprightly in his presence then before the greatest majesty in the world Heb. 12 28. By this is forbidden no reverence lesse reverence vnto the Lorde than vnto men as afore in loue The last is the feare of God The feare of God is when our heartes are moued and troubled with this aboue all least by offence wee shoulde displease our gratious Father and so purchase his wrath and punishment proceeding from it This feare differeth from the feare of the wicked First in that it proceedeth from faith hath alwaies comfort with it sure hope in perswasion of the loue of God Act. 9 31. which the wicked haue not Secondlie this is chiefly least by our infirmity we should displease our God where the wicked onelie tremble because of the punishment 2. Cor. 7.1 Here is forbidden hardnesse of heart and no feare to feare any thing as the losse of life goodes friendes displeasure of men c. equallie or more than the displeasure of the Lord. Mat. 10 26 28 13. Phil. 1 18. Act. 16 9. Apoc. 21 8. And the vse of this shal end when all infirmitie and weaknes shall be taken away Apoc. 21 4 5 6. Our remedie for this our sin is in the death and righteousnes of Christ who being condemned as proud making himselfe equall with God as loving himself more than God was found meek humble faithfull reverent towardes his father at all times 1. Pet. 2 22 25 yet so as when we receiue him thus our righteousnes we must receiue him our sanctification that in all these things we may be holy 1. Cor. 1.30 1. Pet. 1.13 to the ende Thus much of that commandement which hath prescribed duties directlie teaching to the person of the Lord. Now followeth that we owe him but in the outwarde worshipp
Corint 9 8. For ruling of his Church by his word Rulers who haue the care of soules committed to them Heb. 13 17. Iames. 5 14. Act. 14 23. And some of them to labor also in the word one by teaching another by exhorting some to attend vnto maners watching ouer the people to admonish them to comfort theÌ„ to pray with them when they be in distresse c to ioine with the others in the rest of the governing of the Church Also for the better relieving of the poore distributers of the Church reliefe Act. 6 2 Rom. 12.8 1. Tim. 3.7 c. Al which we must know delight in procure and everie one according to his owne calling set forward as Psal 27 4 42 23. 1. Chro. 13 1 29 6 7 8 9 c. 2. Chron. 15 3 12 13 29 30. Hag. 1 4. 14. In all these thinges commanded forbidden we may easily feele severall sinnes and corruptions by due examinatioÌ„ of our selues severally in every one but Christ hath by his death satisfied for our sinnes Rom. 4 25. and hath bin zealous in the obedience of the partes of this law that in him we may haue perfect obedieÌ„ce yet so as by his death we more and more die vnto these sins by his resurrection be made liuely to serue the Lord sincerely according to his will Hitherto of the commandement it selfe Now followeth the reason which is drawen from a double propertie of the Lord his jelousie in wrath and his mercie For I the Lord thy God .i. euen then being joyned vnto thee by my mercifull covenant as a husbande to his wife Chap. 19 6. A strong God The first title is added to note his great power to doe what he will so that being perswaded in the first propertie of his readines to punish and in the second of his readines to reward And first in this of his power we need not to doubt at all such vse wee should make of his titles Psal 2 12.115.3 10. Iealous This is a kind of speach taken from maried folks Hos 2 2. Ezec. 16. who cannot abide their wiues should giue either in affection or in gesture countenaÌ„ce or any maner of behavior to others that which appertaineth to theÌ„ only and by this we gather the greatnes of the sins either of grosse idolatry or any couÌ„tenance vnto it This jealosie he setteth further forth by the fruit that the Lord punisheth severely this sin Visiting iniquitie .i. punishing this sin or the transgression of this Law in dissoluing this holy band for so the generall word iniquitie and evil is taken sometimes for some speciall great sin as Deut. 17.2 psa 78.39 And here it appeareth that it must be so taken because it is not a reason of the whole Law but of this commandement onely This is further declared by the persons on whom it falleth The third and fourth generatioÌ„ Which is both because by the fathers sin disanulling the covenant by idolatrie the child falleth out of the same and continuing in that fall is punished justly for his own sin his fathers both Mat. 23.25 And therfore that which is added declareth those which are punished Those that hate me That is those that securelie commit spirituall whoredome against this commandement so this is nothing contrary to that Ezec. 18. Exercising benignitie This is the second propertie wherein the Lord declareth his reward towards the keepers of this Law that is free liberalitie or bountie for so the word singnifieth in receiving them into a covenaÌ„t of life and blessednes yea and that eternal Act. 2.37 Out of this we learne that as a childe to his father when wee shall doe all that is commanded wee are but vnprofiâ—able servants and haue done but our dutie and as if our father leaue vs no patrimony are we lesse bound to doe our dutie So if the Lord had not bound himselfe by his covenant which came from his free vndeserved goodnes could we haue claimed any thing by fulfilling because we did but our duty for the mercie of creating vs in great dignitie according to his own likenes and righteousnes But now hauing so many times offeÌ„ded since the knowledg of his grace and lying in his wrath both by natural corruption continuall serving of sin from the same daylie now is it not mercie onelie without all deserving when hee giveth vs by imputation the righteousnes of his Son and so eternal life and then transforming vs vnto his likenes againe when we are first set freely in possession of eternal joy This is inlarged by the persons to whome this is graunted To thousand generations Which sheweth that the Lord in respect of vs setteth his mercie aboue his justice But he setteth them forth by their fruites that be partakers of it That loue him and keep his commandements By loue he noteth that this should be the fountaine from which the outward obedience of this commandement shuld spring so that if we loue not delight not in the partes of his worship because in trueth wee loue him and his glorie These things are abhominable Ioh. 14.23 His commandements Here as iniquitie was put for the spiritual whordome against this commandement so commandements are put for the severall partes of obedience in this precept as the circumstance of the place doth shew by which we see all good intents are shut out As they haue bene severely punished of the Lord. Deut. 4.15 Esa 30.21 1. Chro. 15.13 2. Chron. 13.10.11 Hitherto of that coÌ„mandement which hath prescribed vs the severall partes or outward means which we must loue desire c. in his worship which we giue him 3. Command In this commandement as afore wee must consider first the precept then the reason The precept is Thou shalt not take the name of the Lord thy God in vaine Take that is make any vse for the word signifieth to take vp or lift vp on our shoulders The name of God is his memoriall amongst men which beeing in his titles most properlie is given to them whether drawen from his nature as Iehovah the Lord or his properties just holy merciful c. The God of Abraham Iacob c. Exod. 3.15 Hence because the Lorde in excellencie is remembred in his workes by likenes they are called his name Psal 8.2 2. Chro. 6.32 Much more his Gospel Act. 9.15 His Sacraments Mat. 5.6 Also true praier is the honouring of his name and euill the prophaning of the same Gen. 4.26 Mal. 1.11.12 Therefore here hee comprehendeth all these and forbiddeth to vse vainly that is vnrevereÌ„tlie rashlie falsly or hypocritically lightly or vnprofitably all which are vttered by the Hebrew word so that by the contrarie here is commaÌ„ded to know allow loue desire practise the true vse of Gods name in all the outward means of his worship by being prepared reverently to take it vp by bringing the proper affections in the vse of it
thee Onesimus wher the antecedent Paule is declared by the adjoint being such a one which is declared by the special even Paule an olde man and increased by the greater and made lightsome by the time yea now a bondman of Christ. The first part of the consequent pray thee is declared by a divers reason Although I haue libertie to command thee yet I praie thee Where the first divers libertie of commanding is declared by the adjoint great by the forme in Christ by the subject that which is thy dutie The seconde divers is declared by the moouing cause for loues sake and by a comparison of the greater rather I pray thee The last parte of the consequent Onesimus is described First by the relation of the cause to the effect my sonne that is by a metaphor one brought to the faith by my ministerie which is declared by the formal cause whom I begot that is by a Synechdoche of the part for the whole and a metaphore whom God by me did effectuallie call which is declared by the subject of the the place in my bonds that is by a Synechdoche of the speciall for the generall in prison Where in the beginning of the 9. 10. verses there is a repetition of the same founde in the beginning I praie thee I praie thee Secondlie Onesimus is described by the adjoint vnprofitable to thee which is made lightsome by the time once and declared by the contrarie but profitable which is declared by the adjoint of time now and inlarged by a comparison of the greater to me also it is garnished by a redoubling of the same sound or Anadiplosis thee me and thee and by a litle chaunging of the name called Paranomasia profitable vnprofitable This axiome I praie thee being thus worthylie declared is declared in the 7. verse by the making cause because I haue great ioie comfort in thy loue and is disposed in a connexiue Syllogisme of the first kinde If I haue great ioy and comfort in thy loue then I may pray thee for Onesimus But I haue great ioy and comfort in thy loue Therefore I may pray thee for Onesimus The proposition is wanting the assumption is in the 7. verse and it is confirmed by the effect of that loue wherein it doth rejoice because the bowels of the Saints haue bene refreshed by thee And it is concluded in a lesse plain Syllogisme of the second kind affirmatiue speciall That loue that doth refresh the bovvels of the Saints is to be reioyced in But this loue doth refresh the bovvels of the Saints Therefore this loue is to be reioyced in The bowels that is by an excessiue metaphore be inward affections of the Saints Here is set down the speciall of the former request in a simple axiome of the cause and the effect receiue thou him where the last part of the consequent him is declared by the adjoint my bowels that is by a metaphore my loue that is by a change of name of the cause for the effect my beloued This is confirmed by the cause which should mooue him and it is concluded in a connexiue Sillogisme of the first kinde If I haue sent him for that purpose receiue him But I haue sent him for that purpose Therfore receiue him This is a preventing of an obiection The objection is wanting and may bee thus supplied If he were so profitable whie diddest thou not keep him The subjection or answere is from the diverse reason Although I desired to keepe him yet I would not doe it without thy consent The first diverse is declared by the moouing cause That in steed of thee he might minister vnto me in the bandes of the Gospell that is by a Synechdoche In the afflictions which the Gospell hath brought me The second divers is also declared by the moving cause That thy benefite should not be by necessitie where necessitie is declared by the contrary but willinglie or freely 15.16 Here is another preventing of an objection The objection is wanting is thus to be supplied He was a run-awaie The answere is by the adjoint of the time he went awaie but for a litle time which is increased by the moving cause But that thou shouldest receiue him for euer which is inlarged by a cōparison of the lesse not so much as a seruaunt but as more than a servaunt which is garnished by a redoubling or Anadiplosis The second part of the cōparison called reddition is declared by the special a beloued brother more than a servant which is inlarged by the greater especiallie to me which is amplified also by the greater much more to thee which is declared by a distribution of the subject wherein he was more bound vnto Philemon then to Paule himselfe both in the flesh and in the Lord that is thinges appertaining vnto this life to the Lord by a change of the name of the subject for the adjoint 17. Here is a newe reason to prooue that he should receiue him drawne from the working cause in a connexiue Sillogisme If vvee haue fellovvship together in any common blessinges then receiue him But vve haue fellovvship together in common blessings Therefore receiue him The propositiō is in the 17. verse the assumption is wanting the conclusion is made manifest by a comparison of the like Receiue him as me 18.19 Here is a prevēting of an objection the objection is wanting is thus to be supplied He hath hurt me or done somewhat to me The answere is from the divers If he owe thee anie thing impute it to me which is increased by the greater I wil paie it which is confirmed by a testimony I Paul haue written it with mine own hand The last part of the 19. verse is a confimation of the second answere from a comparison of the more to the lesse and is cōcluded in a connexiue Sillogisme of the first kind If thou doest ovve me thy verie selfe then much more thou maist forgiue him this debt for my sake But thou ovvest me thy verie selfe Therefore thou maist forgiue him this debt for my sake The proposition is wanting the assumption is in the end of the 19. verse 20. Here is another confirmatiō drawn from the effects is concluded in a connexiue Sillogisme of the first kind If by this I shall obtaine fruite of thee in the Lorde and if thou doest refresh my bovvels in the Lord thou shouldest receiue him But I shal obtain fruit c. Therfore thou shouldest receiue him The proposition is wanting the assumption is in the 20. ver is garnished with a crying out of a wishing yea my brother I wold I might obteine Here is an answering of an objection which might be made against the whole Epistle The objection is wanting may be thus supplyed Why write you so earnestly The answer is from the cause The perswasion I had of thy readines to obey it caused me which is prooved by a comparison of the lesse to
and by shoting at that most profitable end which hee hath appointed for everie one All which we must consider in everie of theÌ„ seuerallie first in those thinges which having imprinted his name in them he hath giuen vs and those which are directlie attributed to him his titles and works His titles according to the double vse of them simplie or in an oth hath double caution sett downe in the word In the simple vse we must be prepared either by premeditation or els by some occasion going before which doth stirre vp the severall affections of the heart in the vse of them Rom. 9.5 1. Tim. 4.17 2. Chro. 24.22 Here is forbidden the vsual taking vp of the titles of God not having our affection prepared to the revereÌ„t vse of theÌ„ by any of these means the proper affection here must be according to the tytle vse of it as in the example of Zach. 2. Chron. 24.22 Being led by the occasion of their vnjust and vnmercifull dealing with him had a full perswasion and feeling of the sight and justice of the Lord and so made vse of that glorious title the Lord to terrifie theÌ„ bring them to repeÌ„tance The vse of his titles must be either to set forth directly the honour of God his nature power mercie justice c. as Rom. 9 5. Tit. 2.13 Or to make profit vnto men either our selues or others to be more moued with the feeling of the mercie justice power authority of the Lord in any waightie matter to be streÌ„gthned amongst vs. Here is forbiddeÌ„ the vse of the name of God when wee haue no such end as we do commonly at everie trifâ—le if but vnawares we let fall a thing or when we vtter some troubled affection as Gen. 15.5 Or a falshood is confirmed as Gen. 27.22 2 Sam. 16.8 Or in blasphemie Levit. 14.11 When we vse the name of God in an oath according to the excellencie of this dutie wee must bee diligeÌ„tlie prepared by earnest and sufficient consideration of the person of the Lorde to whose judgement wee must commit our selues of the cause and matter whereabout we sweare with all other circumstances appertaining thereto Eccle. 5.2 Gen. 24.5 Wherto appertained the ceremonie of lifting vp their handes vnto the Lord which called them to mind with whome they had in this cause to deale Gen. 14.22 So sometimes they added or put in steade of the creatures of life heauen earth afflictions or sufferings not to giue the honor of an oath vnto them which were abhominable Deut. 6.13 Esa 18.18 1. King 8.31 Heb. 16.17 But to affect their heartes the more with reverence of him his glorie or power or mercie or justice which were most sensible in those things 1. SaÌ„ 20.3 Mat. 5.34 1. Cor. 15.31 To which if the names of Idols be added as it taketh away this vse so it is abhominable Hag. 8.14 Zephan 1.5 Here is forbidden all carelesnes rushing to othes without due consideration yea though the causes be just Eccle. 9.4 Ier. 4.2 The secoÌ„d thing is with all revereÌ„t behavior in the action it selfe to haue a syncere and vpright heart as wel in the feare of God to hallow his name as to help the trueth in necessitie which is called swearing in trueth Ier. 4.2 The end is to make knowne a very waighty truth which cannot by any other means be so conveniently knowne And this is to sweare for a just cause Ierem. 4.2 Heb. 6.16 Here againe is forbidden rash and common oathes not taken vp for such a cause Eccle. 9.4 Mat. 5.34 False oathes perjurie Lev. 19.12 Deu. 5.11 And thus much of titles Now followeth of the works of God For the workes of God any speciall preparation besides that which is not general I haue not found The affection which is proper in the diligent consideration of them is great reverence and sweet feeling of the glorie of God which any manner of way is found in them Psal 64.9.10 104.34 We contrariewise either wholly neglect theÌ„ as Esai 6.12 or els in lightnes c. in which sort we speak somtime of women sometime of holy matrimony yea sometime of the joyes of heaven and paines of hell making foolish and vaine plaies of these thinges The vse or end of al the work of the Lord towards him to preach and set forth the power and glorie of the eternall kingdome of God Psal 145.11.12 To vs that we and our posteritie may better knowe trust loue and feare the Lord. Psal 78.7 Deut. 4.9 But contrariwise we neuer make any such vse but harden our hearts against al his works both of justice and mercie thereby declaring our palpable blindnes in such light Psal 111.2 92.6.7 10.5 And thus much for the true sanctifying of the name of God in those things which are directlie attributed vnto him Now followeth the other in the private exercise of his word in reading conferring c. Wee must be prepared in our hearts by a great reverence of the most heavenlie most constant and profitable wisedome of the Lord for vs contained therein Psal 119.129 By a sure hope to finde vnderstanding in the plaine light of the Lord Psa 119.130 Pro. 8.9 By an earnest prayer vnto the Lord for the true vnderstanding feeling and practise of the same proceeding from an hungrie soule after these graces Psal 119.131 c. Here is condemned our great want in all these things which come commonly at all adventure without any due consideration of this most holy exercise in the reading conferring c. it selfe wee must drawe our whole soule to marke weigh and attend vpon whollie which is set foorth by lifting vp our handes vnto the Lawe to meditate in it by searching turning c. Psal 119.48 Also a bowing downe to look vnto it Iam. 1.25 Psal 119.15 To incline our heart to vnderstanding to crie after wisdome to serch for it as for hid treasure Pro. 2.3 Here againe our great coldnes wavering minds and multitude of other like infirmities is condemned The end is that we may apply all vnto our selues examine our hearts by it and so in calling on the Lord wholly to indevour our selues to put it in practise Psal 19.26.27 and 59.60 Prov. 2.1 Here is condemned the prophane abusing of the same in jestes playes c. Pro. 13.14 In the order of the Church as the means are more glorious and excellent so wee must prepare our selues more earnestly on everie side Eccle. 5.1 To the Lord in the person of the Minister whoÌ„ we must receiue as the Lord. Rom. 10.15 2. Cor. 5.19.20 speaking his word truly Deut. 18.18.19 Or admonishing or interpreting or censuring In themselues that they sift their hearts to receiue with pure affection the true vse of them severallie in the exercise it selfe reverently behaving our selues according to the nature of it and in our hearts to feel the power and force of them afterward also