Aun Yea for mens sake least men by tending the beast in their labour might be occasioned to breake the sabbath Whereuppon wee must know that not onely beasts but whatsoeuer may neede mans help as mill boat c. should stay Some exception must be made in regard of warre or a long voiage vpon the sea or riding post for the Common-wealths great good Stranger properly Proselite one who is wone to the Iewish religion others are not so to be vrged Marke that any ouer others are to cause all theyrs to keepe holy this day Thus much for the exposition of the commandement the confirmation followeth Wherein are reasons to inforce to the obedience thereof the first whereof is God requireth but one of seauen therefore good reason is it that wee should obey 2 God requireth no more then that which himselfe hath done therefore ought men to doe so GOD resteth from creating not from gouerning from making new kindes not singuler things 3 GOD hath blessed and halowed this day to this end therefore it must be kept Thus haue wee the commaundement shortly laid open but all this while heere is nothing of the place The place of Gods worship is euery where neuerthelesse the publique must be in publique place which because it was tied to the Arke and was flitting at this time when the Law was giuen is not mentioned yet was it set so as whosoeuer should publiquely worship God elswhere then there did offend Such places were the Tabernacle the Temple of Ierusalem the Sinagogue We haue Temples But indeede this must be remembred none is tied so to any place as the Iewes were to Ierusalem because the temple there was a type of Christ without whoÌ„ nothing could please God and yet againe worship as in time must be in place So as that in time of publique pure and sound worship of GOD publique places must be resorted vnto neither must men tary at home or haunt corners But put case some notorious sinners resort thether ought not I then to forbeare Aun No other mens sinnes if I consent not to them shall not hurt me It may further be demaunded whether a man be tyed to his owne Parish Aun Indeede parishes were distinguished by men neuerthelesse not to be neglected when conueniently for distance of place one may resort vnto them and there be in them sufficient meanes to saluation and no other iust cause restrayning So then publique time must likewise haue publique places in established and peaceable Churches By all this hetherto we may perceiue Gods meaning is to haue all publique duties of his worship to be performed in due sort All duties belonging to the Sabbath are either before it or on it Duties before it are 1 To desire the Sabbath for the duties of the Sabbath Esay 58 13 14 and therefore Amos blameth those who wish the Sabbath gone that they may set forth corne c. 2 Dispatch of all businesse as much as in vs lieth that neither the rest nor holinesse of the Sabbath be hindered Exod. 16 23 29. Iohn 19 31. 3 That the weeke dayes duties do not drown our minds but that we may freely and cheerefully attend the worship of God This shall we doe 1 Vsing the world as not abusing it 1 Cor 7 31. 2 Taking heed of grieuous sinnes which harden the hart 3 Hauing daily exercise in the word and prayer On the day are sundry duties which before I name this must be remembred that 1 All Iewish superstition must be remoued The Iewes will not roast an apple peele an onyon kill a flea snuffe a candle on this day but hire others to doe thus for them It may be demaunded what should be thought of him who gathered sticks Num. 15 32. Answ Though the thing seeme small it was very great beeing done vppon contempt Que. But what for making fire Aun That none which hindereth the sanctification of this day should be made 2 We must not iudge this commaundement as ceremoniall beeing before the fall Gene 2 2 3. 3 Wee must haue more care of the sanctification of this day then the bodily rest 4 This day is as much to be spent in the duties of Gods worship as other dayes in our owne workes the manner of speech for both is all one 2 worshipping of GOD is more necessarie 3 the time shorter Now then the duties vpon this day may be considered as they are of preparation to duties or practise of duties Helping to preparation is 1 rising early in the morning â— sober and graue attire not crauing too much time in putting on or making too gay shew 3 moderate eating and drinking The preparation it selfe is as to the beginning of this law The practise of duties is according to the kinds of duties Some duties are publique others priuate Publique duties are such as must be performed by the whole great assembly in the common place for Gods worship Whereof we may consider the properties and the number They must be 1 ioyntly of all together so as that in one voice all the eares harts present are to attend So as that in publique none must haue his priuate deuotions otherwise then the assembly 2 They must be from the beginning to the end men must not come slackly after beginning nor depart till the end and that assembly be discharged 3 There must be all silence and attention The publique duties themselues are 1 of the word of God read and preached The word read is the Canonicall scriptures by peece-meale recited so as that if it were possible in a yere of such competent time they might all be passed thorough The word preached is the scriptures plainly opened and applied to the necessary vses of the hearers vnto saluation This all that we may we must procure He that meaneth to profit by the word preached 1 must bring a teachable minde 2 must pray for a blessing vppon himselfe 3 must diligently marke the heads proofes 4 exercise himselfe in it afterward 2 Making of prayer and giuing of thanks to God in the name of Christ in faith in loue in feeling of our wants not onely for our selues but others with endeuour in meanes 3 Celebrating sacraments not onely partaking the Lords Supper but beeing present at Baptisme considering our selues in the present infant examining our selues whether we finde the fruite of our Baptisme â—ea or no. 4 Gathering that is laying a side somwhat for the poore 1 Cor 16 1. can fully be performed so as that likewise all other must be doone in it The measure is as thy selfe We must remember loue is ordinate or inordinate Inordinate is which neither hath iust cause to moue it nor due measure in it Ordinate is which hath both this onely is vnderstood so as louing our selues well wee must loue other folkes likewise But it may be demaunded is there no difference between good loue of my selfe and others Aun Both must be sincere earnest working perpetuall wise But I begin with my selfe
likenesse to GOD and was in Angels Men. VVe onely must consider of it as it was in man and is heere set downe to be truth in the inward affections and wisedome in the secret hart Where by the way note the error of the Anthropomorphites thinking God like to mans body though Luther thinke they be falsly charged with this error Now in this description of the image of God wee may consider in what parts and what things this likenesse is The parts are Inward affections Secret hart That is as we heard before the disposition of the vvill iudgement and affections Indeede mans soule is a spirit somewhat like God and had princedome ouer the creatures as a shadowe of Gods soueraigntie but the seate of likenesse most principally is the hart iudgement affections The things wherein this image is first wisedome or knowledge Col 3 10 which the deuill can tell Gene 3 5 and heere is called wisedom and is a full comprehension of thinges to performance of the will of GOD for happy estate in Paradise This had with it vnderstanding of the morall Lawe all artes knowledge of all creatures as in Adam somwhat in Salomon And this was engraffed that a man needed no Maister The second is iustice Ephe 4 24. Full obedience to the wil of God in desiring thinking willing nothing but Gods will This is heere called truth Nowe these things were loseable and indeede were lost which we neuer heere shall fully recouer This is it which heere the Prophet so dolefully mourneth for 1 Shall we now neede to be put in minde that the word behold heere also dooth put vs in minde that euery man ought to know these things which few doe 2 Or that alwayes thinking of this downfall wee should continually mourne 3 Besides heere haue we a glasse to trimme our selues by and a president whereafter wee ought all to fashion our selues 4 And that in the practise heereof we should begin from the reines and heart where the seate of these things are otherwise we bridle the horse at the wrong end 5 Lastly heere is matter enough for all a mans life tyme so as that he cannot be idle but had neede be repayring till he proue like God Verse 7 Thus much for the enlarging of originall sinne and for the confession and so for the first particuler part of this Psalme in the Prophets owne behalfe Now followeth the second particuler part consisting of sundry sutes and desires vnto God from the beginning of the 7 verse to the middle of the 14. The first is verse 7 A most earnest desire and hath two branches the first for forgiuenes of sinne the second for imputation of righteousnesse whereof both are conditionall and presumed by faith The first purge me as I perswade my selfe thou wilt with hysope I shall be cleane Which is as if it were If thou purge me c. Wherein the setlednesse of faith as in all other petitions ensuingly made is to be remembred In vaine is it to pray without some perswasion of beeing heard when we haue commaundement to pray promise to be heard experience that others haue beene heard as before hath beene declared Of this first there be two members whereof the one is cause the other the effect The cause purging with hysope whereof one seemeth to be the principall the other helping The principall is purging The signification and forme whereof is to be considered The signification sheweth that hee desireth to be made cleane from fault Not that there should be none in him for who is free but that it shoulde not bee imputed Which though it neuer be in any partie seuered from imputation yet for teaching sake it so may be The forme of the verbe is the future tence for the Imparatiue moode most vsuall in scriptures which declareth a full assurance and perswasion of fayth The helping cause is Hysope some translate it mosse one thinketh it may be Rosemary whereof theyr legall sprinklings might be made But the Authour to the Hebrews taketh away all doubt in the 9 chapter 19 verse hauing the word hysope For the better vnderstanding whereof it will not bee amisse to haue recourse to the ceremoniall law Where Leuit 14 7 it is vsed in purging of Leprosie and Numbers 19 9. for lesser vncleanesses both which no doubt Dauid thought of when he penned this iudging of his sinne as of Leprosie not neglecting the desire to be purged euen from the least Mention likewise is made of Hysop Exod. 12.22 But the other meaning ought to like vs for the 9 to the Hebrewes But some man may say Why is there so often mention of Hysope made Aun Not for that it hath any force of it selfe to clense the soule but hauing some naturall propertie to open and clense the bodie was appointed of God as it were a sacramentall signe and doth very fitly represent the blood of Christ who clenseth vs from all sin 1 Ioh 1 9 so doe the Bread and Wine in the Supper water in Baptisme represent Christ Now then this Hysope is not for it selfe but to represent the sprinkling of the blood of Christ 1 Pet 1 2 Hebr 9 14 19 20 21 22 23 that is the death and sufferings of Christ applied So as that the Prophet desireth the sacrament of sprinkling with the fruite thereof First therefore it is manifest that hee vnderstood the ceremonies or sacraments as euery Christian should Secondly he knew that they all did tend to Christ Thirdly and rather desired the fruite thereof then rested in any outward act The Papists abuse this place for theyr holy water first whereas all such legall ceremonies are dead euerlastinglie Secondly neither haue they any newe commaundement frō God Thirdly nor can they euer shew that the sprinkling for the act onely done as in their holy water they imagin did good to the soule Now in that the Prophet nameth this first hee teacheth that our care should be first greatest for pardon of sins then all other things follow Thus much of the cause Now followeth the effect and I shall be cleane Metaphor that is I shall be free frō fault Whereby he sheweth 1 That by Christ he shall be fullie clensed so as that he shall need no other meanes to take away any remainder by occasion of sinne no there shall be no reliques to be satisfied for in Purgatorie 2. That this is solely by Christ for hee speaketh it without doubt that he shall be cleane that is by imputation This is the first branch the second followeth Wash me and I shall be whiter then snow This is for imputation of righteousnes Heereof there are two parcels as before the first the cause the other the effect The cause is in the word wash Whereby he eyther hath respect to the Priests washings of thēselues or the leprous persons but of this enough before Which besides purging is mentioned because Christ came as well by water as blood Iohn 1 5. water signifying
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
we of the stronger meanes Competent measure is iudged by an vpright heart to please God in the vse of this ordinance So as that no weakenesse or slippes must discourage vs. 2 No crosses 3 No tentations Thus much for the manner how meetly one is to partake now followeth the further enlarging thereof and that from repeating this danger of neglect of examination 29 30 as also from the fruite of due examination verse 31. The danger of neglect is in the punishment general 29. speciall 30. The generall punishment hath the kinde cause The kind is that he eateth Krima â—ayton That is hee so eateth as will occasion krima because the Lords holy ordinance is prophaned as before in eating vnworthily and beeing guilty of the body of Christ Kâ—â—â—a many translate damnation meaning as it seemeth eternall which though euery sinne doth deserue yet God doth not alwaies inflict neither is heere as I take it meant For that the Apostle expoundeth himselfe verse 30.32 And for that sundry thus offending were the children of God who could not be damned I take it therefore to signifie iudgement as 1 Peter 4. that is punishment or correction as is said Correct vs in thy iudgement c. in which case Hezechiah prayeth 2 Chron 30 18 19 20. So the meaning is the parties neglecting shall be subiect to punishment euen vpon the carelesnes or rechlesnesse about this sacrament and iustly this beeing an ordinance of God so full of good for vs. Now that which is true in the receiuing God punished the coÌ„tempt of circumcision is as true in the forbearing and not endeauouring to receiue worthily and indeede in sharper manner For heere seemeth to be vnderstood punishment indeede but easier there a man may iustly feare hell fire Considerations to perswade vs not to contemne this sacrament I meane for such as professe the same doctrine with vs and such as neglect when they may conueniently resort thereunto 1 First it is Gods commaundement 2 It hath likewise his promise 3 Is a speciall prop to stay our faith 4 Bringeth with it Christ and all heauenly treasures 5 Quickeneth a man to all good duties of thankfulnes to God loue to men c. 6 Was very often in the primatiue Church Considerations to make vs resort vnto it with due consideration Where first we might bewaile that it is of all so slightly regarded 1 There are many things to be done which require studie 2 The Iewes taught one another to keepe the Passeouer 3 It is a dutie of greatest consequence almost that can be for a man 4 No great thing can be well done without good case Now no iudgement is expressed because we might feare all No time named that alwaies we should feare them The cause is for that he discerneth not the Lords bodie that is that which is his body by his ordinance sacrameÌ„tally The speciall punishment followeth verse 30. Bodily diseases and death 1 Not onely these but decay in name goods friends estate c. 2 Learne when these come among other thinges to call to minde slight regard of the Lords supper 3 All are not sicke or weake that we might learne to profit one by anothers harmes 4 Neither must such as feele no outward crosses thinke that they are or shall be free The fruite which due examination bringeth followeth verse 31. and is 1 Freedome from iudgements which is set downe with the forerunning dutie of iudging our selues which is so to try out our selues that we may iudge aright that wee come dulie and if that we find we haue not so come to humble our selues and be reuenged of our selues And indeede this freedome is from all plagues as they come from God angry 2 And obtayning of all excellent things for what can a due partaker be said not to haue Quest Are not such as come worthily corrected Aun Yes but beeing without particuler conscience for some particuler fault it is no iudgement but an exercise Que. What may we thinke of those that are afflicted in this kinde by God Aun They are chastened that they should not be coÌ„demned with the world Chastising is some-what to the griefe of our nature proceeding from Gods loue to vs to make vs the better for afterward That it is the griefe of nature Looke Heb 12 11. And necessary it is that so it should be It is also moderate It is likewise with Gods loue To make vs better The vtmost end why God sendeth it is that we should not be condemned with the world The world are the vnrepentant men of the world These shall be condemned Condemnation is euerlasting punishment with the anger of God and miserie of the partie punished FINIS THE DOCTRINE OF FAITH Romans 1 16. HEtherto haue we heard of preparation to grace and saluation now followeth to consider how grace estate of saluation is wrought in a partie All which consideration is in the meanes or in the gifts of grace Meanes I call those which are appointed by GOD and blessed for the working of grace gifts the verie things wherein saluation doth consist Now the meanes it the word of grace and saluation so called Acts 13 26 as the deuill himselfe confesseth Acts 16 17 word of grace Acts 14 3 so Acts 20 32 and that because it is the ministery of the Spirit 2 Cor 3 8 that is which conueieth the holy Spirit into one and bringeth all grace This word is called by another name vsually the Gospell so Acts 20 24 the Gospell of grace word of the kingdome For the name we heard of it in the entrance to the Harmony of the Euangelists This doctrine is all that truth in the Canonicall scriptures touching saluation by Christ A summe and briefe of this doctrine is that which is coÌ„monly called the Apostles Creede So saith S. Augustine Ista verba quod audistis per diuinas scripturas sparsa sunt c. These wordes which you haue heard are strawed all ouer the scriptures but gathered together from thence least the memorie of forgetfull parties should faile that euery man may haue what to say and hold Wereuppon Marcellus in Epiphanius repeating the Creede faith he had it out of the diuine Scriptures In which sence S. Augustine calleth it the foundation of the Catholique faith S. Ambrose a key opening all the Scriptures In considering of this Creede it shall be good to know the title and the contents of it The title is The Apostles Creede Wherein is the kinde of the thing and the parties whose it is said to be The kind is that it is a Creede If we should speak to such as vnderstand Latine it might not be vnfit to speake of the Latine name Symbolum But heere it shall not need Onely I thinke that diuers learned men are deceiued who thinke that it is called symbolum of part in a shot or reckoning which diuers make vp That I take it is symbola in the feminine gender not symbolum This name
thing alike 2 Shine from the heart within 3 Cannot possibly lie hid It is so necessary as nothing without it can please God What the fruites of it be looke Prouerb 2 7 21 Prouer. 10 9 Prouerb 11 3 6 20 Prouer. 28 6 10 18 Pro. 2 9 10.2 Cor. 1 12. A man may try whether it be in himselfe 1 If hee account of things according to their nature of great greatly Hypocrites will straine Gnats and swallow Cammels will be curious in ceremonies and omit greater things sincerity will in their place regard both Therefore serueth the true light in the hart 2 If he be most seuere towards himselfe Hypocrites are most hard to others looke Iohn 8 3. Math. 7 3. the sincerest are most fauourable as being priuie to the in bred corruption So was Iob toward his children tollerating their banquetting though himselfe were not with them Ioseph toward Mary with child c. 3 If he be more carefull to please God then all the world beside Hypocrites doe all things to be seene of men make more of the reputation of the world then the witnesse of their owne conscience 4 If he be willing to beare aduertisements admonitions reprehensions A sincere party meaneth wel from his hart and therefore can be content to be called vpon the hypocrite is vnsound at the hart and cannot abide to be gaged he is touched on the gall so did the Iewes to Stephen Act 7 54. 5 It is impossible to be smothered it will breake open cannot lie hid hypocrites are couchant can haue a faire gloue on a foule hand This is kept and preserued 1 by the sincere milke of the word 1 Pet. 1 2. and continuall desire to be enformed in the sound truth 2 The more one endeauoureth to search and sound him selfe the better shal he preserue his sincerity Standing waters corrupt 3 Often setting of a mans selfe in the presence of God and before his iudgement seate Thus much of the first acception the other followeth which is vnblameablenes not that the seruant of God shal not sometimes be charged with somewhat amisse or shall not in a slip be ouer-taken but Vnblameablenes is such vprightnes whereby a mans life cannot be noted with any raigning sinne after his effectuall calling so was Samuel Iob Paule and some others as Elizabeth and Zacharie Luk 1. Now both these sincerity and vnblameablenes must be in one party and in all the life But some may say that is impossible for aunswer heereto looke the fift and sixt generall remembrance in the beginning of this Psalme Now by this before we learne that 1 Vprightnes of sincerity and vnblameablenes as it is most necessary so should it be with the first or else all will be vnsound neither would the Prophet haue set it first 2 And that we must iudge of our selues and others by vprightnes in the way that is vocation of a Christian or any other more especiall the world doth otherwise they commend for things that are not of a mans calling Thus much of the first duty the commendation followeth Blessed that is such parties are happy or happinesses that is many blessings belong to such or it is and shall be happily to such for so many wayes may the word be taken The Prophets meaning is that such parties are in an estate most to be liked and longed for as the world count happy those in whose steedes they could wish themselues I thinke it not the fittest heere to dispute of blessednes what it should be or what good things it containeth in it that is not the Prophets meaning Whosoeuer would know this for the cause of blessednes let them looke Psal 32 2 Rom. 4 7 and for the fruites the beginning of the 26 of Leuit and 28 of Deutrono This blessednes which is heere named hath two degrees in this life the life to come Blessednes in this life may be called blessednes of grace Blessednes in the life to come of glory of these haue one and be sure of both Heere though is principally meant blessednes of grace whereto a man may reach in this life as also Mat. 5 2 3 c. Math. 13 16 Pro. 28 14 That vpright men are happy it is most certaine no vprightnes but by the spirit of sanctification no sanctification without iustification no iustification without forgiuenes of sinnes wherein is blessednes Psal 32.2 Rom. 4.7 God is vpright mens shield Prouerb 2 7. The Lord delighteth in them Prouer. 11 20. What can be more And if hypocrites be so cursed as indeede they are sincere cannot choose but be most happy Was it not this that made God fauour Noah Iob c. Wherefore 1 They greatly erre who thinke the godly of all men most miserable 2 All happy men are in a sure estate that cannot be lost Happines of grace is surer then of nature That was in our owne keeping and was lost This is in Gods fauour which is vnchangeable and cannot miscarie So as that all vpright men may haue sound consolation that they neuer shall faile 3 Vpright men may haue many afflictions as indeede they haue as Abraham Isaack Iacob Dauid Abel c. yet are they blessed So as that no outward or inward afflictions of what kind so euer can hinder an vpright mans happines Nay they shal further it Math. 5 10. Wherfore iudge no man by his afflictions to be out of the fauour of God else might Lazarus haue beene thought amisse of 4 If vpright persons are happy then hypocrites and notorious sinners are wretched and yet enioy they much outward prosperity Outward good things therefore doe not alwayes shew that a man is happy 5 And seeing that vpright men are happy who would not labour to be vpright though it cost him as it wil great neuer so much endeuour Hitherto hath beene the first duty commendation of it now followeth the second which is Walking in the law of Iehoua set out by the parties in whō it is who are said to walk In this duty are two things to be considered 1 The practise of walking 2 The forme or rule in the law of Iehoua To walke is a borrowed word as that before of the way and signifieth the ordering of life and hath in it two things 1 That as in a way there are many steps to be set so are there sundry particulars in life 2 That as in the way euery step must be ordered so must euery particular of life be Of the particulars which are in life there is 1 the beginning or head of the way the hart 2 Passages on frō the hart The hart is to be vnderstood the soule that is minde and will from whence as from the hart of the body naturall life commeth so the beginning of godly life must proceede The soule therefore must as the first step be set in the law of God out of which if it stand all other things run ryot This is the more to be thought of for
Christ we can come into the presence of God pray vnto him 2 Patient and reioycing minde euen in the crosse vpon perswasion of the loue of God Rom. 5 3. 3 Vpon perswasion of Gods fauour to shew fauour to others 3 Him must we seeke to obay Psal 24 4 5 6. Without which all seeking is loosing 4 As to our store-house of all good things when we want any hauing alwayes recourse vnto him Deu. 4 29. Psa 27 8. 5 And lastly so must we seeke him as to enioy him and cleaue continually vnto him All and euery of these respects in Iehoua must we haue else shall not we seeke as we should So as that all idle questions are heere to be remoued and worldly searching God knowne pacified obeyed must be which we are to finde out Thus much for the thing to be sought now followeth the endeuour Seeking with the whole hart Wherein is 1 the action 2 The adiunct The action is seeking Seeking when it is true is alwayes with desire Desire alwayes sheweth some absence either of the thing or some circumstance or quantity or quality Of euery or all of these the liuelier the feeling is the greater is the desire Desire is alwayes encreased by opinion of necessity excellencie Both which in God cannot but be most infinite so as the desire should be great It alwayes hath 1 Often and earnest practise of praying 2 Diligence in the vse of ordinarie meanes where much christian and godly wisedome is necessary to be able to know what meanes should serue and to what purposes 3 Paynes and constancie such as is in seeking gold and precious stones 4 Loue of the thing gotten or found 5 Care to keepe it 6 Loathnes to leese it Thus much of the action the adiunct or property followeth With the whole hart Hart is heere put not for the fleshy part in the body but by a metonimicall synecdochÄ™ for the soule so after for the whole man body and soule and is onely named for that 1 this first should be set about seeking 2 and truly set will neuer giue ouer till it finde 3 and will easily draw the whole man after The Prophet therefore meaneth iudgement of the soule affections of the will and afterward endeuours of life Now these doe shewe that 1 first the iudgement and affections should be set on God else nothing will follow 2 That this is truly as from the hart 3 is earnest 4 and with some feeling This hart must be whole which is taken two wayes straightly largely Straightly for sincerity against hypocrisie I thinke not so much meant heere as before in vprightnes Largely in regard of more duties then one euen of the whole lawe of God And that after two sorts 1 Legally 2 Euangelically The legall acception of whole hart is when it is taken according to the sence and intent of the whole morrall law of God and then it signifieth the perfection of all duties in manner and forme both for the number and measure of them Which neuer any man performed but Adam before the fall and Christ since neyther indeede can any man So that it is not to be vnderstoode heere for the Prophet speaketh of possibility and practise else could no such parties be blessed The euangelicall acception is when it is so taken as that by the doctrine of the Gospell and spirit of Christ a party is so renued as that he can performe it acceptably to God Which is when 1 Christes full performance is imputed to the party 2 The parties hart is renued to 1 desire 2 purpose 3 endeuour thus to doe 4 with continuance and encrease In which sence heere are we to vnderstand it So as none with these is to be discouraged if he can rise after many foiles This may a man somewhat perceaued in himselfe If 1 First in time and order generally for a mans whole life and particularly for euery day he seeke God as wee haue shewed before and that most earnestly 2 He seeke God for himselfe and other things for God neuer caring for any things more then they helpe to God or are with or assure Gods fauour vnto vs. 3 Hee had rather leese all yea his owne life then the fauour of God This he may be little and little see in losse of fauour pleasure honour profit reputation c. 4 From the aboundance of the hart the mouth speaketh the feet goe the eyes looke the eares heare principally respecting God his will and fauour in euery thing Thus much for the fourth duty the fift and sixt follow in the third verse Surely they doe none iniquity Verse 3 they walke in his wayes Wherein wee may sunder the duties certainty in the word surely The duties are fift not doing iniquitie sixt walking in his wayes not no prayse is it Therefore if Dauid had forborne when he might haue sent his Minions for Bathsheba and had her in his secret chamber he had done well Cain is not to be commended for with-holding his hands from Abel in presence of his Father when that after he slew him in the field The Patriarches if they had not sold Ioseph when they had him in their hands and Ziba not accused Mephibosheth when he could not speak in his own defence had wel done 3 Others a man may commit though none know the forbearing of these is not doing iniquitie Therefore did Gehezai Cain Achan Dauid Ananias and Saphira commit iniquity though it was in secret No though it were possible to commit iniquity and God not know yet for the filthines of it must it be auoyded Now follow some other kinds of iniquity against men God and his law Both these because all agree they should be shunned we shall not neede to speake of 1 Some iniquity there is which in more sort speciall may counted ones owne whereto his naturall disposition enclineth custome carrieth kind of life draweth so haue ages steps callings sundry iniquities which they are more in danger of then others these must be forborne Psal 18 24. small praise is it for old men not to offend in young mens sinnes c. they must forbeare their owne But sure it is a very hard thing heere not to be deceaued Nature flattereth it selfe and blindeth custome hardeneth Somewhat may we finde out our selues 1 If we search and alwayes suspect our selues 2 If we are carefull to haue faithfull aduertisers of vs and will beleeue them Sooner shall another espie our faults then our selues 3 Neglect not to marke euen the speeches of enemies for though they commonly neuer say all truth yet they wil haue some occasion or beginning from our selues which is good to marke 4 Where a man most liketh take heede he be not there most deceaued 2 Againe others there are which may be tearmed the sinnes of the time and place of the fashion of the Country or world Rom. 12 2 Ephe. 2 2. For this cause are Lot Noah Enoch and infinite others for that they
is no limitation or setting downe of this time certaine it is that sometime it was though not a-like alwayes neither can be in any It is hard to tell the particular times when Dauid had respect yet wee may be sure he had respect 1 When God stirred vp his heart to be set heere about which was in his priuate exorcise of reading praying and meditating or publique 2 It was not alwayes at least not in the same tenour and measure Sometimes Dauid sinned and did not respect Gods commaundements 3 Though it were not alwayes the Prophet is not ashamed to imply so much that others might take knowledge thereof We gather then that 1 If Dauid could not alwayes haue respect vnto Gods commaundements let euery of vs know wee shall neuer finde our selues of better mettall then he was our nature is most abhominable which besides outward tentations will turne our eyes from Gods commaundements 2 If we would respect them we must seeke to God and continually vse the meanes 3 It is cleere that Dauid considered how he found himselfe calling himselfe home to a reckoning as euery one should doe 4 The Saints of God how holy so euer will confesse their wants and defaults Thus much of the cause or occasion now followeth the euent then shall I not be confounded Wherein is likewise set downe the thing time The thing I shall not be confounded the time then Confusion commeth of a Latine word which though it may signifie such a mixture of things together that one cannot discerne betweene them yet heere the Hebrew whereof this commeth will not beare it but signifieth greatlie to be ashamed Shame is taken 1 properly For the affection vsually so called and appeareth in the countenance 2 Vnproperly When it is referred to the soule and conscience as very often shame and confusion is so taken in the scriptures Being confounded is taken in the second sence to wit vnproperly in this place for excessiue shame of the conscience before God and man Which is when a man is as much cast downe in conscience before God as the most shame faced man is or can be in countenance before any yea and more Now this shame or confusion may be considered firstly from a cause of it which is to misse or be disappointed for then shal a man haue bodily shame if he misse of his known particular designment or when so euer being of any good nature he doeth amisse so euen for the conscience if a sinne be committed or we misse of our desires to God our consciences are cast downe So as that Dauid heere meaneth that He shall haue no cause of shame 1 Cause of shame is wittingly committing of any sinne true it is that all sinne will make ashamed but this most Therefore Dauid will auoide sinne as euery one should doe 2 Another cause of shame is missing our desires so shall not Dauid God will heare his prayers as all other of his children Psal 25 2 3. Thus are the wicked ashamed that is disappointed of their hope Marke the fruite of godly prayers Secondly from the effects for as naturall or worldly shame hath many and great effects so much more hath the shame of conscience as being part of the torment of hell 1 As in worldly shame one and a first work is to change the minde so shame of conscience will make it change the minde and iudgement for seeing it selfe to haue done amisse it must needes repent and that much blaming and accusing it selfe So shall not Dauid neede to feare that he shall doe for endeuouring to keepe Gods commaundements he shall not neede to change his minde but to continue and encrease So Abigael telleth Dauid that when God shall haue giuen him the Kingdome that it shal be no griefe vnto him nor offence of minde that hee hath not shed blood causelesse 1 Sam. 25 31 she meaneth this work of the conscience So shall Dauid and all other Gods seruants be free from greatly blaming themselues which what a torment it is we cannot be ignorant looke Prouerb 5 11 12. Indeede repentance is a continuall practise of all and euery the children of GOD so as that the former may be doubted of Aun Repentance may be considered as beginning encreasing Beginning is at the first turne change of man to God after which a man is preserued from the wilfull committing of grosse sinnes Encreasing repentance is groweth in the former when liuing out of grosse sinnes and being truly turned to God we labour to draw neerer and neerer vnto him thus with encreasing repentance we must alwayes change repent not with the first and beginning repentance which we can not but haue if we regard Gods commaundements 2 As worldly shame hath feare to come in presence so is it in shame of the conscience wicked men dare not come in the presence of God Adam and Eue hid themselues Cain fled from the presence of God Dauid and other Gods children shall not thus be ashamed 3 Naturall shame maketh one alwayes doubt whether duties doe please it rather thinketh they displease so doth feare and shame of conscience driue a man to thinke that God doth not care for any thing that he doeth So was it with Cain as in deede he saw he did not please God Gen. 4 5. From this Dauid and those who respect Gods cōmaundements are free 4 Naturall shame discourageth a man from doing duties as not being liked so will this shame of conscience make that a man shal haue no hart in any good duty Thirdly from the property bodily or worldly shame is with as great vnquietnes as possibly may be It cannot be otherwise with shame and confusion of the conscience from this likewise Dauid other Gods children are free This which the Prophet speaketh I should not be confounded is a kinde of speech in which by the lesse the more and greater is set downe so Psal 51 17. Thou doest not despise for thou doest very well like and 1 Cor 11 22. I praise you not that is I much dispraise and blame you so Heb. 13 17. Will be not profitable for you that is will be very hurtfull so is it heere I shall not be confounded that is I shall haue great boldnes and comfort All which doth arise from a cleare and good conscience which is a continuall feast Prouerb 1 5 15 so that the thing the Prophet meaneth that he hath a good conscience and the fruite thereof And first for a good conscience 1 what it is 2 how it is wrought 3 what be the properties of it Before we can know a good conscience know what conscience is which well we may doe by the parts of it The first is a knowledge of truth and falshoode good and bad Therfore is it called conscience that is with knowledge and that not onely in generall rules but in speciall and particular wherein conscience especially appeareth generall rules are in the Synteresis particular knowledge and
1 That those which saw had not forgotten the word 2 That they rehearsed to others those things which they knew themselues Hitherto concerning the worke of others towards him now followeth his owne endeuour hee had searched out all things perfectly from the beginning The act he had searched out The obiect all things c. He searched out not only sought after as namely who had learned and vnderstoode them Obseru 1 That Luke followed after holy men 2 He looked for fruit by conuersing with them and seeketh after all things that appertaine vnto Christ from them that vnderstoode them 3 He doth not giue ouer before he hath attained 4 He getteth that which he seeketh Our trauaile is neuer in vaine Perfectly 1 As that nothing was wanting 2 Hee will not slightly know these things but thoroughly for number to haue all and to make vse of This must be our studie neither is it blamed if it be not most fruitfull It must be most diligent for instruction and vse to enforme others All things they be the speeches and deeds of Christ howbeit not all but such as were necessary vnto saluation for the world could not containe the bookes that should be written of all Vnderstand therefore that wholsome thinges are to be sought out 2 And that learned men know more themselues then is needefull they should teach others 3 That onely the saluation of the hearers is to be aymed at Also he searched out these things from the beginning which respecteth the order namely from the first ministerie of Iohn And he went thorough vnto the end Thus also we must doe Hitherto were the impulsiue causes Verse 4 now followeth the finall that thou mightest acknowledge c. Wherein are certaine propositions 1 Theophilus was instructed in the word 2 Yet the acknowledging of the truth is necessarie 3 Theophilus did not at the first acknowledge the truth of those things whereof he had heard 4 Luke wrote the Gospell that Theophilus might acknowledge the truth The doctrine and vse is manifold Obserue out of the first proposition 1 What catechising or instructing is 2 That it ought to goe before 3 That Catechising and a larger maner of expounding and applying the word of God are for substance all one Onely after Catechising a more accurate and large exposition is necessary 4 That Theophilus a man of ripe yeeres was catechised and stoode in neede thereof so as we ought not to scorne it That it is also necessary And seeing we are instructed from our youth there is good reason why we ought to be more learned But how if we haue cause to examine our selues search whether we haue no neede of Catechising 5 That Theophilus a most excellent man for place and ofspring gaue his minde vnto catechising and that he spared so much time from his owne busines to bestow on this Obserue out of the second proposition 1 What is that which is translated certaintie namely that truth whereof a man is perswaded Whereon who so euer resteth he shall neuer fall nor miscarie Of such is the word of God in it selfe Wherfore fearefull is the speech of one calling the Historie of Christ a fable And he that groundeth vpō the word of god cannot erre 2 That such truth is to be acknowledged Now acknowledgement hath 1 More full vnderstanding 2 Distinction 3 Profession Out of the third proposition after the proofe of it search whether in the world there is not alwayes the same slacknes in the hearers of the word which wee shall vnderstand by the causes of it which are 1 The excellencie of the doctrine it selfe going beyond our capacitie which euen not Adam knew in paradise 2 The deprauation of our nature 3 The spiritual aduersaries 4 The slender vsing of meanes 5 The contempt of the doctrine it selfe Que. But whence may wee be able to iudge of our acknowledging Aun Out of the former Theophilus being learned yet did not he sufficiently vnderstand 1 Much lesse did the vnlearned 2 Obserue that ignorance if it will amend it selfe and goe on to acknowledgement doth not condemne Luke doth not forsake rude Theophilus Out of the fourth proposition obserue 1 That to acknowledge the truth meanes are requisite 2 That the care of the Ministers must be that the hearers may haue the certaintie But why Aun Not onely for the solid comfort of the hearers but vnlesse the certainty be acknowledged the godly shal halt in their duties For they shal not so put their affiance in God as they ought 3 That writing is sufficient to perswade touching the certainty and therefore miracles are not to be expected 4 If once writing sufficed ought not much more so often reading and preaching establish our faith Iohn 1 Chap from the 1 ver to the 15. Hitherto hath beene the praeface the narration followeth in the rest of the whole body of the Gospels And it is summarie of the whole Gospell particular and distinct of euery seuerall branch The summarie narration is contained in the first Chapter of Iohn from the beginning of the first ver to the end of the 14. And it is concerning our Sauiour Christ God man and that either in himselfe or in the ministerie of Iohn the Baptist both which the order scarsely obserued are heere contained Now the sum of the 14 verses is a description of Christ God and man Whereof are two parts the former touching his deitie the latter touching his humanity That which is touching his deitie is from the first verse to the end of the 13. Wherein he auoucheth that Christ is God shewing it himself as also confirming it by testimonie He sheweth it in the ver 1 2 3 4 5 9 10 11 12 13. In the doctrine touching Christ his deitie two things are to be considered his essence person His essence in the ve beginning ending 1 2 3 4 5 9 10. And heere are comprehended his eternitie the name and appellation of God his effects The person is noted in these words was with God His eternitie is propounded in the first verse repeated in the second Seeing the Church by way of teaching vseth the words of essence and person although they be not found in the scripture we are to expound the same The essence is that whereby the deity hath his being and it is common The person is that whereby the deity is distinguished it is proper There is only one essence but a three fold person the Father the Sonne the holy Ghost This is therefore the drift of Iohn namely to shew that Christ is both God and also a distinct person This is the summe now let vs consider the words of the text Verse 1 In the first verse are contained three propositions In the beginning was the word this is the first proposition for the deitie of Christ proued from his eternitie the most plaine and naturall disposition whereof is thus The word was in the beginning And heere may be considered the subiect
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
more playne their being iust is from the framing of their life to Gods word wherein we may see whereto they did conforme in what manner They did conforme their liues to all the commandements and ordinances of the Lord. The Lord is the true Iehoua Commandements and ordinances are two names which set out the word of God Commandemēts signifie the morrall ordinances the ceremoniall law The ordinances are called in Greeke Dikaiomata as you would say righteousnesses whereupon some gather we may be iust before thereby Dikaiomata is the same Word which the 72 Interpreters in the old testament put for Kukkim which when men indeuour to keepe with the morrall law good reason they should be counted iust but that none could fully keepe them see Actes 15 10 where they are called a yoake vnportable Now these commandements and ordinances are written named not some but all and euery of them Quest Can a man keepe all Gods commandements Aun Not of himselfe but in Christ A man may be sayd to keepe all when Christ his keeping of all is imputed to him when himselfe is renewed to keepe all as the Word requireth The Word requireth keeping of all legally euangelically Legally to the vttermost with the whole man so did neuer any but Adam before his fall keepe them and Christ Euangelically when one is renewed by Gods Spirit to like them to indeuour to keepe them and be sory when he cannot This is heere meant so may one keepe them not to deserue by them The order may be marked morrall are set before ceremoniall Learne hence 1 that our life must be framed according to the written Word 2 We must indeuour in all Gods commandements not neglect the least 3 Greater duties must be done first and with greater care 4 Neuer looke to deserue any thing by your working The manner followeth they walked Metaphor that is liued whereby is implyed 1 First they ordered euery particular thereafter 2 They neuer swarued from the Word 3 They continued in it 4 They went forward 5 Looked to their iorneyes end in heauen Now followeth the exposition of before God that is without reproofe One liueth without reproofe when after his effectuall calling he cannot iustly be charged with any grosse open sin before or of men Learne 1. That it is possible for a man by grace in this life to come to this estate 2 Men must haue a care as well of good name as good conscience 3 The most vpright must looke to be exercised with false surmises 4 What the practises are of one that desireth to liue without reprofe And those are 1 To be vndoubtedly assured of the forgiuenesse of his sinnes and of his vnfained conuesion vnto God and often to renue this his assurance 2 To beware of sin in respect of God and his owne conscience 3 Through very hatred of sin not to offend 4 Not to fal again into the same offence 5 To shun a mans proper faults wherevnto hee is most addicted 6 No not to commit the least of all 7 In things lawfull which are not necessary not to be much conuersant 8 Not to intermedle with other mens matters but look what he is called vnto which is needfull that to doe 9 To take heede of all appearance of euill 10 Yea to auoyd euen the occasions of sinne 5 Marke that godlinesse hath authoritie it shall haue witnesse from the wicked 6 Since those people among whom Zachary and Elisabet liued did not depraue them but gaue them their due for reputation let not vs misconster the godly carriage of our brethren 7 What ones dutie is when he is thought amisse of It shall be the part of a Christian man when hee is slaundered by others to retaine charitie and patience 1 To sift himselfe whether hee hath not sinned in some other kind that he may seeke for pardon for it at the hands of God 2 To lift vp his mind from the accuser vnto GOD by whose wisedome all things are ruled and what hee willeth diligently to search and to performe 3 To be grieued more with the sin of the slaunder then with our owne losse 4 Not to be discouraged from endeuour in well dooing For that is the deuils intent by this meanes to make vs recoile 5 Not to seeme to take knowledge of it that it may spread the lesse and that our aduersaries may not from our griefe gather the more ioy The third thing sayd of them joyntly Verse 7 is their partaking in the same crosse of not hauing children as ve 7 where are repeated the parties and their crosse set downe The parties as before Zachary and Elisabet iust c. 1 Gods children are subiect to the same outward discomforts whereto other are so as they must looke for them 2 Walking in Gods commandements the crosse may fall vpon one 1 So as that iudge no man euill for his crosse 2 And as in thy crosse it is good presently to examine thy hart for sin so doe not thy selfe that wrong to thinke that if thou haue repented for sinne God is yet angry with thee 3 Both married parties may be yoaked in one crosse Their crosse is that they had no child because c where is the cause and continuance This is noted as a crosse comming from God children are the good blessings of God and euery thing that hath life hath gift to bring forth it like Children doth God promise and giue to Abraham and others as a fauour Indeed the want of children doth not straight way argue the anger of God they are but a common blessing to the good and bad Euen in this kinde Zacharie and Elisabet had more cause of griefe others though they had not many yet might haue a sonne these had not so much as a daughter Que. Why did God deale thus by them Aun It is enough that he did this neuerthelesse he did it to shew 1 That they were not iust onely for reward as the deuill chargeth Iob. 2 To teach them that children are the gift of God 3 To stir them vp to pray 4 And make them thinke of their dutie to children as to make desire for children 1 Know then that God stayeth from vs children and bringeth such other crosses 1 So as that we must needs thinke them good which God doth insflict And should beare them patiently 2 Children are the fauour of God the more the greater so as they are too blame who thinke them a charge or beeing married would haue none 3 Gods children may want of the common fauours as children c. 4 In the crosse God maketh them drinke deeper then others Others may haue sonnes or daughters these haue not so much as one daughter 5 Yet marke they are righteous and want nothing to euerlasting life so good is God though he depriue of outward comforts 6 As they want the comfort of good children so are they free from paines cost care and haue not the griefe which commeth by euill children
seruice The effects in respect of other who are many followe Where besides the parties we may consider the kind of thing and the occasion We will begin backward The occasion is his that is Iohn Baptists birth His birth to speake properly is his comming into the world but this is not meant alone but especially his life office and discharge thereof in loue whereof they are said to reioyce at his birth so Iob misliking his life curseth his birth conception c 3 Iob. 3 thus in detestation of Naball and Ahab is said that there shall not be left a dog c. So blessed is the belly that beare thee Now thus affections thus noted of the people should teach vs offices and that 1 The nature of true loue stretcheth to all things belonging to the thing beloued 2 That men must be iudged of by their duties and execution thereof 3 Men must loue ministeries like Iohns conuincing of sinne 4 Yet so as that they must loue Christ whereto they must be lead 5 And seeing that Iohn was as well for the whole Church as priuate persons we all should reioyce at occasions of Church good The affection noted in the parties is that they shall reioyce Reioycing I take it is nothing but to bewray conceiued ioy This was as especially by the former occasion so not without simpathy to Zacharias and Elisabets ioy The reioycing is alwaies with some feeling And as a man would thinke but a small matter where no dooing is mentioned yet it is implied that they witnessed their ioy 1 The greater Gods benefits are the greater feeling of them should we haue 2 If we can doe nothing els it is acceptable to God when we doe but reioyce at good things 3 We must not be wanting when occasion serueth to witnesse our ioy 4 If we should ioy when good things are enioyed we should looke for them when we want them The parties are many many may be vsed strictly of any number aboue two Heere it signifieth diuerse besides the parenty Now surely these times were very corrupt wherein one would thinke there had not beene one good so it is 1 God alwayes hath his number in the worst times 2 We must not dispise the beginings of grace they will grow 3 Marke the power of godlinesse it hath the same worke in many and all in whom it is Hetherto the effects now followe the causes towards the effects in them selues Towards the effects and so they are brought into proue and confirme them as for that Iohn should be such a one the parents and others should haue cause and ought to reioyce So as who doe not are iustly to be blamed The causes in themselues are reckoned vp in 4 branches The first Verse 15 he that is Iohn shal be great in the sight of the Lord. Where we may see what is said of him he shal be great And in what sense in the sight of the Lord. Great Iohn is so as that none greater then he among womens children And this great is of great account and worth the same in meaning with good Great was Iohn as appointed to doe great things to prepare men to Christ indued with great graces of knowledge zeale courage c. effecting great things so as that many submitted themselues to his ministery Luke 3. Now Iohn is not said simply to be great as in the eyes of the world for he was very contemptible but in the sight of the Lord. The Lord heere signifieth the true God Sight is a borrowed speech taken from such creatures as haue eyes whereby the vse of eyes and that which followeth thereon is implied and therefore when this speech is vsed towards creatures in generall or wicked it implieth Gods knowledge as Emrod was a mighty hunter before the Lord that is openly and knowen of God But when it is vsed toward godly persons then it signifieth to approue as heere and before of Zachary and Elisabet it was said they were iust before God that is God approuing their iustice Know then that Gods children are great some way Though indeede not alwaies to the world ward So as that wee ought not to iudge of ones greatnesse by his outward appearance to the world That who so would be great must be in the sight of God by Christ and the gifts of his Spirit If godly men be great with GOD they ought so to be with vs. And in no case must we wrong them least wee prouoke God against vs. The second branch is and shall neither drinke wine nor strong drinke These words declare that he should be a Nazarite wherof looke Numb 6 3 so was Sampson saue that the Nazarites Numb 6 2 vowed themselues Sampson and Iohn were appointed by God One part of the Nazarites dutie was neither to drinke wine nor strong drinke Wine is the blood or iuyce of grapes Strong drinke in the originall Shekar any made drinke which immoderatly vsed will procure drunkennes as the Iewes had luyce of Dates In Wales is Metheglin in Ireland Husqueba in England Sider Beere Ale Now this and such like was forbidden them Quest Why were these forbidden Aun Not for any vnholinesse in them or that men by forbearing of them onely were more holy but to teach moderation by some in all things and to shew that a means to helpe heereto is to forbeare lawfull things It may seeme strange that Iohn should forbeare Wine and Christ drinke it Whereby wee may learne not to iudge of mens holines onely by their outward strictnesse els might wee preferre Iohn before Christ Obiect It may be obiected that Christ was a Nazarite Math 2 23 and therefore should not drinke Wine Solu It was not meant that he should be such a professed Nazarite as the Law nameth but he should be such a most holy person as the Nazarite prefigured So Christ is a Lambe who was prefigured by Lambes If Iohn would forbeare Wine wee ought to forbeare sinne And if hee quite forbore strong drinke wee must take heede of drunkennesse The third branch is that hee shall be filled with the holie Ghost euen from his Mothers wombe Wherein is a speciall gift to be bestowed vppon him declared This gift is the holy Ghost which is further made knowne by the measure of it in that it is said he shall be full and the time in as much as it shall be frō his mothers wombe The gift is most excellent so as GOD when hee would finde out the choisest could not bestow a better on Iohn no not on his owne sonne Whereby we may learne wherof to make most account Holy Ghost is the third person in Trinitie and is sometimes put for the person it selfe sometimes for his workes as heere it is Among the many works of the holie Ghost is sanctification furnishing to particular calling Sanctification is wherby a partie is made holy in the presence of God Christ his holinesse imputed and new in the partie ingenerated This in parties of
rebellious Both doth imply some stubbernesse and therefore one * The Syriac translation hath it stubberne This is against meanes continued so doth Steuen charge the Iewes Act 7 51. So saith God himselfe that he stroue with the people before the flood Gen 6. Marke then how far a people may slide from God euen to be stubberne against him If we take it for such as will not be perswaded Thinke of 1 Gods care towards vile sinners in tendering meanes 2 And that grace commeth not alwayes with meanes If for rebellious first know what rebellion is It is I take it to maintaine force against ones Soueraigne This is metaphorically put for setled disobedience against God Secondly how greeuous a sinne rebellion is looke 1 Sam 15 23 that is wondrously displeasing vnto God Thirdly how far one predestinate may run in sinne as to sinne very greeuously like Manasses Paule c. Fourthly that to greeuous sinners repentant God is good Fiftly that these noted of rebellion made a goodly shew for outward things in seruice of God so may others These disobedient are noted to be turned to the wisedome of the iust men Iust men are as before the Fathers Who are called iust for that Christs iustice is counted to them and Gods Spirite worketh iustice in them howsoeuer they haue many infirmities beside So must we be with this must we comfort our selues All read not this alike The Greeke will beare as well by the wisedome as to the wisedome Wisedome heere is that which is properly called prudence This properly is a gift of God whereby a man can well order all his actions There is an other name which is Sopia is wisedome which is a right and sound information of the mind in all profitable truth This wisedome heere meant signifieth metonymically the wise course or life led Where marke that 1 The godly are truly wise and their directions right informations to wisedome otherwise then the world thinketh Memorandum when they doe according to the Word 2 They must walke wisely lest they shame their profession If we read it by the wisedome then is it apposed to forcible meanes For indeed true religion is neuer wrought in one by compulsion It is the gentle perswasion of the Spirit that winneth men So as vnlesse we bend our harts to attend and marke we shall hardly be wone If we read it to the wisedome we must know that wicked men must be turned to godly not godly to wicked The third and last speech followeth and is of the Angels owne adding from God to prepare c. This in effect is the same with the former Where is declared what Iohn shall doe and vpon whom He shall make ready for the Lord a people prepared The Lord as it signifieth the true Iehouah so also Christ as verse 17. To make ready is as the thing is heere it signifieth to make ready to receiue Christ Quest Did not those who repented at Iohns preaching and were baptised receiue Christ Aun Yes but not so cleerly and so fully as by Christ and afterward Know that 1 All our preaching is to bring to Christ 2 It is a good degree of profiting to be fitter for Christ 3 We must alwayes be more and more fit to receiue Christ A people is many as before People is most vsuall terme to set out the Iewes by Prepared is as I take it appointed For to say to make ready a thing prepared repeateth the same I iudge therefore that the Angell meaneth appointed from all eternitie predestinated heerunto So as whosoeuer is called and turned is predestinated neither are any conuerted who are not predestinated and those who are predestinate must be prepared to conuersion or turning Thus far the Angels first speech his second or answering speech followeth from the 18 verse to the end of the 20. And it is an answere of a demand which Zachary made verse 18. First therefore we must consider the demaund which is the occasion secondly the answere 19 and 20 verse The demaund is then Zacharias said to the Angell c. Where is declared that he said and what it was That he said then Zacharias said to the Angell And heere are to be considered 1 the time 2 persons 3 thing The time then in Greeke and it commeth to the same The meaning is that when the Angell had done speaking not before Zacharias spoke To teach vs 1 That we must attend to all Gods word and not leaue to heare 2 It is a point of good manners not to interrupt one in his speech The person speaking is Zacharias a iust man and yet heere offending So as iust men haue their weaknesses Wherefore 1 Godly men had neede be carefull ouer themselues 2 And wicked men haue no iust cause to insult vpon the godly for their slips 3 And againe godly men must not thinke their owne estate desperate if they slip The person to whom the speech is is the Angell Of this Angell before It is not said that Zacharias knew it was an Angell these are the Euangelists words Neither was it much materiall he should haue knowen it He ought to haue beleeued his message It seemeth he knew not thoroughly that he was an Angell because the Angell telleth him verse 19 that he so was Only the meaning heere is that Zachary spake to him who appeared and spake to him If Zacharias did not know it was an Angel marke that we had need looke to our speeches We speake so doe many times before greater personages then we thinke for looke 1 Cor 11 10. for the Angels If he knew it was an Angel and did not forbeare see the corruption of our hart which cannot be kept in by the presence of Angels The thing is that he said His speaking need not to be spoken of Onely marke in both that euen Zachary could not rest and settle himselfe vpon the plaine and bare word of God So hard a thing is it for euery of vs to doe the like wee must all be questioning and moouing more speech It was not so with Eli Ezechias That which he said was Whereby shall I know this For I am c. It is of doubting wherein hee demaundeth a signe and sheweth that he hath reason so to doe He demandeth a signe in saying whereby that is by what signe shall I know this He sheweth his reason in the other words following Now to demaunde a signe may not seeme to be simply vnlawfull for Gedion did it twice Iudg. 6 37 39 So did Abraham Gene 15 8. And Moses couertly Exod 4 1 and Ezechias Esay 38 22. And yet crauing this signe he is not onely rebuked but corrected for it For better cleering whereof know that a signe in Scriptures is desired two waies Either for to beget increase fayth To beget faith the Iewes desire a signe and are rebuked because they did not nor would not belieue without To increase faith did Abraham and Gedion desire a signe For it
is witnessed of Abraham that hee did belieue Gene 15 6. Zachary did desire a signe in the former sort and is iustly punished therefore It is worth the marking that Maries speech dooth not much differ from this Looke Luke 1 34 yet her mind was farre differing from Zacharias 1 Marke that likenesse of speech doth not alwaies argue likenesse of disposition 2 We hardly belieue Gods bare word 3 It is a sinne not to belieue the word without a signe Therefore Papists wrong themselues when they require miracles for our doctrine He sheweth he hath some shew of reason to demaund a signe for I am an old man c. And heere it is well that Zachary remembreth his condition as wee all should old or young that we are mortall But euill it is that Zachary abuseth the course of nature to impeach and weaken the power of God as wee many times doe Thus farre the demaunde or occasion now followeth the matter of the answer verse 19 20. Verse 19 All which is to shew Zacharias that he had no cause to doubt that he should haue a signe But first marke the Angell doth not shake of Zacharie and giue ouer further conference vppon his vnbeliefe but yet vouchsafed to continue speech So good is God to sinfull man so kind should wee be in our charge when there is no sinning wilfully to follow and conuince all wee can Now the Angell sheweth that Zacharie hath no cause to suspect him of falshood from his nature office calling Nature for that hee is an Angell as appeareth by his name office and calling in the rest No good Angell will or indeede can lye I am such an one therefore That hee is such an one appeareth by his name I am that is I am called Gabriell Marke first if Angels words be true much more Gods The Angell telleth his name to shew that these are a part of those matters that were before expounded by this Angel to Daniell in his prophecie and so to get the more credit VVhere one would maruaile that a man seene in the Scriptures as it is like Zacharias was could be ignorant of this but such are we most of vs. Quest Haue Angels names Looke Tremellius notes on the Syriac Paraphrase in this place and on Iunius vpon Tob 12 15. Aun I thinke they haue not for indeed it is not needfull God and themselues knowing them and distinguishing them well enough And though GOD be said to call the starres by theyr names the meaning is that God knoweth them euery one and hath them at his commandement So as when Angels are named it is but for our capacitie The office is that he is standing in the presence of God It is a speech taken from men shewing speciall fauour to theyr attendants The Angell heereby meaneth that hee is not the basest euen among the Angels The Angels thinke no scorne to serue God 2 they are very diligent Though the phrase meant hee is wont to stand in the immediat presence of God yet we may learne euen in our places we are before God The force of the reason is this I am in very chiefe place therefore I doe not lie Whereby he teacheth the greater his place is the lesser should his sin be His calling is that he is sent and that with his message Sending is commaundement from lawfull authoritie to goe 1 The Angel came not without sending no more must any 2 The Angell beeing sent in matters of the Gospel did not disdaine men should not think theyr sonnes too good to be Ministers 3 Men may presume they are sent when they haue a gift and their vse thereof is required by lawfull authority The message was to speake and to tell these glad tydings The Angell would not speake without Gods direction we must doe nothing without the same Euen speech is a good mercy of God Our harts must needs be dull when they will not belieue glad tydings for themselues Hetherto that Zacharias had no cause to doubt now followeth touching his demanding a signe which in some sort is granted For himselfe is the signe Where we see that a man in some sort may haue his desire and be neuer the better as Lot Genesis 13. Baruch Iudg 4. So as that it is not good to let our selues loose to by and rouing desires but onely to hang vpon God Verse 20 Now in this 20. verse where is the signe is the Preface Narration Preface in the word Behold It is an vsuall word in the Hebrew tongue in turning the narration to shew some presently certaine thing not alwaies a wonder So as God can presently conuince The narration is in the rest and telleth Zachary of a correction which he is like to haue So as The godly are subiest to the crosse Not to discharge punishments otherwise to be suffered afterward but 1 To bring them to see theyr sinnes 2 To seeke forgiuenesse of them in Christ 3 To take heede of them for afterward 4 To exercise their faith and repentance stir them vp to prayer humiliation compassion c. So as that when we haue any crosse wee should vse it to these ends Of this crosse are noted the kind dumnesse continuance cause Kinde in that it is told him he shall be dumbe and not able to speake 1 So as wee must acknowledge speech to be the gift of GOD. 2 That God can punish like fault with like correction He that belieueth not the word shall not speake hee that harkneth not to Gods word shall speake none of his own c. Take heede then of sinne for as euery sinne hath his baite so hath it a whip 3 That God in the midst of punishments is mercifull He leaueth to Zachary his hearing seeing vnderstanding c. There is none of vs but in our greatest crosses wee may obserue many mercies of God towards vs so as wee ought to forbeare murmuring and exaggerating our griefes The continuance is vntill the day that c. This was ouer or vnder tenne months So as the crosse continueth sometimes somewhile vpon Gods children this could not be but great that Zacharias speech which was wont to be vsed in profitable matters for teaching his houshold for prayer for conference should be restrained yet so it is 1 The longer crosses continue the better should we be by them 2 And get more spirituall prouision for the bearing of them Now God limiteth this time to make Zachary as desirous of a sonne as hee was distrustfull when one was promised The cause remaineth because c. Not to belieue is not to belieue the truth It is a fault not to belieue Gods word how improbable soeuer it seeme 1 An Angell is not to be belieued if hee speake otherwise then is written 2 Angels and Ministers wordes from God must be belieued 3 Euery parcell of Gods word in time shall be performed Thus far the Angels speech alone now follow certaine euents with it and vpon it verse 21
had all afflictions in the world as of Iob or Lazarus or whosoeuer 4 Nay grace comming to vs in this estate shall vphold vs teach vs to beare all and make them sweet and fruitfull to vs. Now followeth the speciall manner how By the reuelation of Iesus Christ. That is as was shewed before by Iesus Christ reuealing In which sence God that is the Father is likewise said to reueale Gala 1 15 16. The Spirit also 2 Cor 3 16 17 and Christ himselfe called a light for the reuelation of the Gentiles Luke 2 32. But most cleerly Paule speaketh Gala 1 12. that hee receiued the Gospell not by man neither was taught it but by the reuelation of Iesus Christ that is Christ Iesus reuealing as wee are to vnderstand it heere And in this speciall manner wee are to consider the name and nature of this matter with the enlarging of it The name and nature is that it is reuelation the enlarging of Iesus Christ. Reuelation is of a Latine word and signifieth as much as vncombering or taking away that which hindereth the sight as a curtaine scarffe or maske or any such thing So that heere it is a borrowed kind of speech from thinges in some such sort couered Peter in writing this might thinke of the sundry couerings in the Tabernacle and Temple and of the veile there or of that which couered Moses face Exod 34 in the end whereof Paule writeth 2 Cor 3.15 Howsoeuer certaine it is that things before Christ were not so reuealed or vncouered as afterward The Leuiticall ministery was most in shewes shadows some of the auncient Fathers haue a pretty resemblance to set this out When Thamar should be deliuered Gene 39 shee had twinnes the elder first put out his hand afterward drew it in againe then was his younger brother borne then the elder so say they there was a little shew of Christ and the New-testament as the putting out of a finger or hand but presently it was hid then preuailed a great while the Iewish politie in the end though followed Christ fully exhibited Neuerthelesse from hence wee must know 1 that howsoeuer these things heeretofore were hid yet for substance they alwaies were in the Church for indeed God neuer left the Church without meanes of saluation immediatly from the fall and afterward darkly I confesse yet truly none must denie Wherefore while this world lasteth men liuing may be saued 2 Indeede it is true things before had many couerings yet the godly and chosen of God pearced thorough them all that hindered not theyr saluation So should we neuer by the hardnesse or hidnesse of things be discouraged from seeking till we find and euen saluation 3 Since now things are cleerer if wee haue not a greater measure of sauing grace our fault is the greater 4 Nay surely things are so euident that if wee be damned wee can alledge nothing but we may iustle so be Hetherto the name and nature now followeth the enlarging of it it is the reuelation of Iesus Christ Iesus is a broken Hebrew word and signifieth as much as Sauiour and is the name of the sonne of God and the virgin Mary implying the vertue and effect of his office to whomsoeuer he is thoroughly reuealed for indeed hee perfectly faueth them Christ is Greeke and signifieth annointed that is fulfilled with the holy Ghost to be the Prophet to teach the Church The Priest to make reconciliation to bring into the fauour of God and intercession to keepe in his fauour The King continually to rule and is that which in Hebrew Messias is So as that wee might read it thus of Iesus the Messias These names shew two things 1 that Iesus reuealeth 2 that he reuealeth himselfe Hee reuealeth himselfe as the Authour of this reuelation as to the woman Iohn 7. To Paule Acts 9 3 4 5. To the Disciples going to Emaus To Paule Gala 1 12. This he doth by himselfe 1 personally as in the former ministerially by others as to the Eunuch by Philip to Cornelius by Peter to Paule by Ananias I take it this latter way is chiefly meant heere though the other may be true And Christ is said to reueale this 1 for that hee himselfe began first to reueale 2 for that hee sendeth other reuealers 3 And he it is who blesseth all reuealing Must not then this thing which so great a personage by himselfe and others taketh care to reueale be of great importance It was most necessary he onely should reueale as beeing able and beeing of credit Or can a man not make much of Reuealers since they come from Christ Pharao honoured Ioseph greatly for lesse reuelations Gene 41 45. He reuealeth himselfe as the chiefest fauour Any thing frō him is excellent himselfe aboue all in him are all without him all things are nothing Forget not then that Christ is the pith and substance of all the Bible 2 And that we can neuer heere to much and to often of him 3 Neither can we know him but by himselfe light maketh me see light 4 When he is reuealed you haue the greatest fauour in the world God in great loue let Moses see Canaan a far of one day of the sonne of man a great good how much then his whole selfe Hetherto hath beene that where-about endeauour is to be bestowed now followeth the endeauour it selfe Trust perfectly on the grace The which we may consider as it is in it selfe trust perfectly and as it is applied to the thing for so must the trust be as that it be vpon the grace The endeauour in it selfe hath two things The vertue or affection of trusting and the qualitie of it perfectly The word which is translated trust is in the Greeke hope Thus hope perfectly To hope is taken in scripture two wayes properly somewhat vnproperly Properly it signifieth to looke for a thing to come which yet one hath not as was shewed before Vnproperly it signifieth to beleeue or trust As in this place so is it taken Math 12 21. Philip 2 91 1. Tim 4 10 and 5 5.1 Pet 3 5. Where howsoeuer in English it be read trust the word in Greeke is hope Which the learned haue thought good to English trust And not without iust cause for such consanguinitie is there betweene faith and hope as that often the one is taken for the other They are like the blood and spirits in the body neuer a sunder like the two cherubims alwayes the one looking vpon the other indeed to speake as it is hope is a fruite of faith but for the like nature and vse of both they are confounded our English word of trust will fit either hope or beliefe Well then doe we reade it trust which is the action or practise of faith Which before we well can vnderstand we must learne to know what faith is that may we doe by a short setting out of the nature of faith and some other truthes tending thereto Faith is a gift of God