obiect Action visiting Obiect iniquitie Set out by the subiect of the fathers Visiting commeth of a Latine word to visite to visite is often to come to see to take knowledge and to iudge and doe thereafter in which sence wee vse visitation So doth God proceede Gene 11 5 Gene 18 21. Now because when God so commeth and findeth men faultie he is wont to punish therfore is visiting sometimes put for punishing as psalm 89 32. I will visit their iniquitie with the rod and theyr sinnes with scourges And of Dathan and Abiram If these men be visited after the visitation that is the punishment of all men Num 16 29. VVhereupon some translate it heere rendring or repaying The obiect is iniquitie that is sinne or breach of the law of God and more specially breach of this law the which God neuer leaueth vnpunished This iniquitie is further set out by the subiect in whom it is said to be that is fathers and ancetors Thus much what God doth now followeth to whom vpon the chyldren or sonnes vpon the third and fourth generation Where we may see vpon whom and how many He doth thus to the sonnes and posteritie Que. Doe children beare the punishment of theyr Fathers sinnes Aun Yea of some as of the first sin of our first parents Adam and Eue and likewise of such actuall sinnes as our fathers haue taught vs to practise otherwise not For better vnderstanding whereof know that in sin we may consider the fault against God and the punishment whereby God is wont to shew his displeasure Wheresoeuer the fault is the punishment is deserued Punishments are spirituall or temporall and of this life Spirituall hindering one frō euerlasting saluation these doth neuer God bring vppon any but for his owne fault and therefore originall corruption is partly our own fault because we are part of Adam Of this lfie are such as doe not hinder a mans saluation and befall the godly and wicked both alike and are to the godly many times profitable Now indeede sometimes by occasion of others the godly feele some outward smart but still with Gods loue so as such sufferings are no punishments but exercises and benefits and therefore God neuer punisheth in anger other mens sinnes in vs but such as we haue and learne from thē Now for that idolatry is learned by parents for the most part therefore God sheweth that the dutie which children owe to their parents shall not excuse them if they learne idolatrie and false worship of God from theyr fathers Now all this while no certaine punishment is named that the offenders might feare all neither is time mentioned that euer punishment might be looked for How many this punishment concerneth is vpon the third and fourth generation of them that hate me Where first we must remember that this doth not stretch as partly we saw before but to such as hate GOD that is who breake this commaundement so as that wee may see all breakers of Gods commaundements in some sort doe hate God vnder what pretence soeuer it be And that it reacheth to the third fourth generation that is I take it to any that doe breake this commaundement some named for all thus wee see how God destroyed the Canaanites c. This manner of speech is vsed 1 to teach vs that this kinde of sin is often conueied by parents to children 2 That parents should be carefull to instruct theyr children in the pure worship of God 3 That children if they meane to be free from Gods punishments should especially seeke from their parents to learne to worship God purely So as that it is much for the worshipping of God of what parents one commeth and heere wee may learne to aunswere the Papists what we should thinke of their ancetors and ours who died in Papistrie For wee see that three or foure generations may hate God Thus much for Gods zeale in his iustice now followeth his zeale in his mercy shewing mercy to thousands that loue me and keepe my commaundements Where we may see what he doth and to whom He sheweth mercy that is forgiueth their sinnes bestoweth sundry fauours of this life and of that which is to come as in Abraham Isaac Iacob Dauid not for their vvorkes but as the word is for his mercie But some may say how is this true seeing that many idolaters florish and true worshippers of God are punished Though Idolaters scape heere they are punished heereafter and though the godly heere are vnder the crosse yet are they in Gods fauour and shall enioy him for euer afterward Thus much for this second commaundement and the manner of worshipping the true God ¶ Commaundement 3. Now followeth the end in the third commaundement wherein is set downe not onely the end of the worship of God but of all other duties whatsoeuer The summe of all which is commaunding to purely vse the Name of God and forbidding the contrary and that in the charge and the reason or sanction The charge is Thou shalt not take the Name of the Lord thy GOD in vaine Wherein is forbidden the taking of the Name of the Lord in vaine Gods Name is himselfe he is his Name so often haue we in the scriptures hallowed be thy Name that is thy selfe call vpon the Name of the Lord that is himselfe And it setteth out vnto vs his essence and diuine beeing his titles or surnames as God Father Sonne and holy Ghost Lord Iesus Christ all his attributes as omnipotent mercifull c his word written spoken read heard his workes of first creation of gouernment in iustice or mercy any of his holy ordinances c. Thou shalt not take thou that is none shalt not that is must whereto is counted happines Psalm 32 1. Rom 4 7. And though no particuler punishment should folow yet impunitie is punishment enough God is greatly angry saith one when he is not angry that is correcteth not And an hard hart is punishment enough So as that a man may be grieuously punished and not feele it How grieuously GOD punisheth this sinne looke Zachary 5.2 4. Leuit. 24.16 Num. 5 27. The certaintie of the punishment appeareth by the manner of speech counting guiltlesse hee will not hold guiltlesse that is at no hand will he hold guiltlesse Besides in this threatning of punishment no time is prefixed that offenders may feare alwaies for indeede suddainly many times doth God come vppon the wicked 2. Pet 2 3 as to Sodom and Gomorh to Balthaser Dan. 5 Herod Acts 12 22 to Ananias Sapphira Acts 5 c. Furthermore no kinde of punishment is named as before that we may looke for all Last of all there is no exception of person euery one offending shall be punished Heereupon we might do well to take heede we doe not offend in this kind The most vsuall grosse way of offending here is by vnlawfull swearing Vnlawfull swearing is forswearing or vaine swearing Forswearing is swearing to a thing
and things being alike I loue my selfe in greater measure Hetherto the summe of the second table which Christ commendeth in that hee saith it is like to the other 1 hard to be kept 2 necessary 3 profitable wherupon the former the Law and the Prophets doe depend that is are chiefly spent in setting downe the duties contained therein The commaundements themselues of the second Table follow requiring all duties of all sorts to men and these are of practise and act or of motion and first thought Practise or act signifieth such as are with consent and these are verse 12 13 14 15 16. whereof as the persons towards whom they must be practised are diuers so are the kinds The persons are superiors or betters and others Duties in respect of betters are commaunded verse 12. before the rest to shew that publique must be preferred before priuate The commaundement requiring these duties is the first with promise Ephe. 6 2 shewing some speciall regard that ought to be had thereof One may doubt howe this should be true since all commaundements if they be kept haue promise of life and againe seeing the second commaundement likewise hath promise of mercie to thousands c. But we are to aunswere that Paule in calling it the first he meaneth the first of the second table and the first which hath particuler promise the commaundements all and so the second haue a generall and indefinite promise This commaundement chargeth to honour Parents and forbiddeth the contrary It hath two parts the dutie the promise The dutie is honour thy father and thy mother The promise in the rest The dutie setteth out the parties and the thing The parties honouring to be honoured The partie honouring or who is to honour thou that is euery one as before noble as well as others great men as well as others So did Salomon honour his mother though hee were a King 1 Kings 2 19. so did Ioseph his parents hee beeing a great Prince This must be thought of for all practises of honor The parties to be honoured father mother Who signifie all other superiors whatsoeuer whom God thus calleth to teach all superiors to be affected to theyr inferiors as parents to children in which meaning the Romans called their chiefe men fathers and withall to teach inferiors in what kindnesse they are to performe dutie to wit as children doe to Parents But Christ forbiddeth Math 23 9 to call any man Father Auns Christes speech must be taken in his owne meaning Hee meaneth heere father in that sence it was vsed among the Pharisees and such as would be counted learned So else where dooth Christ speake fitting himselfe to the conceits of his hearers as Iohn 5 31 If I should beare witnes of my selfe my witnesse were not true That is if I were as you suppose mee to be So likewise Iohn 7 16 My doctrine is not mine that is as you take me to be a meere man c. After the same sort forbiddeth he to call father The Iewes and Pharisees vsed this as a swelling title being desirous to be called in Hebrew Abothemi that is our Fathers as the holy Father the Pope so the Romish priests are Prince c. 4 Then may superiors looke for all duties with a good hart when themselues performe theirs First among all are naturall parents Their duties are ioyntly 1 Before euer they haue children to endeauour themselues to be in the couenaunt of God that their chyldren so may be else are they butchers of their children before they be breeders out of Gods couenant better not to be Other parents one calleth parents of dirt Parents are in the couenaunt when they belieue in Christ and are baptised 2 They must mary in the Lord. Children in whoredome are branded with perpetuall infamie Those marry in the Lord when both professing true religion haue parents consent and holily doe consumate solemnize mariage wherein the children are begotten 3 Such children as God shall giue they must consecrate to the Lord as Hanna did Samuell it is like Eunica did Timotheus Especially God required the first borne 4 Asloone as may be conueniently they must procure them to be baptised in the presence of faithfull witnesses Esay 8 2. 5 All their life long they must giue their children good example As their childrens yeeres will beare they must bring thē vp in nurture and instruction of the Lord. Ephe 6 3. And first acquaint them with the grounds of truth necessary to saluation 1 at home 2 bringing them to publique assemblies 3 looking that they behaue themselues well there Secondly as soone as may be to breake them of theyr corrupt desires The neglect of this marred Ophni and Phineas Elies sonnes Adoniah Absolon Dauids sonnes Thirdly to invre them to doe things rather for to please God then for flattering or gifts Fourthly they must not make them too gay in coates but allow them conuenient diet and attire Fiftly at least let them learne to write and read 7 They must pray for their children 8 They must obserue their childrens dispositions and gifts and thereafter prepare them to such a kind of life and calling as they shall be fittest for Gods glory the common good taking heede of idlenesse and euill companie 9 They must haue a care in due time to prouide meete mariages for them In dooing all these as the fathers gifts are commonly the greater so the greater must his endeuour be But in any case this must be looked vnto that the parents be not deuided that that one doth both must doe one must not cocker against the other one neuer mar what the other maketh This is a common fault this way The mother she hath her peculiar 1 to nurse her owne child if well she may otherwise to get a godly wholsome and carefull nurse 2 to teach it at home in the tender yeres 3 to looke to the cleanlinesse and handsomnesse of it All these same things should others doe who are in the place of naturall parents Parents by spirituall office follow father and mother Father as before so was Paule to the Corinthians 1 4 5 to Timotheus 1 1 2 to Titus 1 3 to Philemon 19. Such an one is hee who is set ouer vs in the Lord enabled with gifts endeuouring the sauing of soules Whose labors if God blesse he is more then a father By fathers we be by such we blessedly shall be though it be GOD who is the chiefe worker Thus was Elias to Elizeus Elizeus to king Ioas. One who endeauoureth this way must be in sauing doctrine deliuering it easily to be vnderstood as particularlie as may be besides prayer and continuance in all Mother is the Church Gala 4 26 out of the which there is no saluation so that hee hath not God his father vvho hath not the Church his mother This is the Catholique Apostolique Church built vppon the Apostles and Prophets Aunsw Before I doe it I must out of
iudgement it might haue cost him the setting on Can we but learne from hence that indeede dangerous it is for outward estate to aduertise Princes of their faults and for all that yet when God commaundeth it must be done Now God commaundeth all duties of ones place Thus did Iohn Baptist Elias and others Neither this onely but very hard wil it be to bring great ones to see their faultes Saule may teach vs this These thinke not of sinnes they thinke their places excuse them and many such fig-leaues haue they Yet for all this men must endeuour that such may know and amend their faults who sin not alone but by example infect others But some may say Why was Nathan sent rather then some other For his ministerie and place for gifts and sidelitie as a knowne man meete to conuince the King Where then are these Eliasses Iohns Latimers such like Now marke the fruite Dauid is rebuked and amendeth So doth God blesse his owne ordinances as to Saule and Ahab who somewhat yet by rebukes were restrained Let none therefore make doubts in Gods businesses but go about them and leaue the successe to him who giueth it 1 Dauid is rebuked amendeth at a worde Heere is a difference betweene the rebukings to the children of God and men vneffectually called Gods children are corrected and rebuked at and by the word Gods workes are wont to worke more with worldlings 2 But put case they hearing the word doe seare as Herod and Faelix c after they forget Gods children doe hide it vp and make it of vse and to rebuke long after that they once haue heard it 3 Or graunt the worldlings doe thinke vppon it they are not reformed the godly are The occasion remaineth which is both of Nathans message and Dauids enduring this Psalme to wit his going in to Bathshela Where first mark the words after the matter The words are verie graue honest and seemely giuing vs to take knowledge of that which is not so comly to be spoken of This phrase is vsuall in the Scriptures as Knowing It is a grace of speech in seemely termes Eyphemismos to deliuer vnseemely things so Iob 1 5 blessing is put for the contrarie as 1 Kings 21 10. This is vsuall in the Scriptures as likewise in other tongues Eyonyma in Greeke a good name for a thing of worse worth Eymenides for the Furies the old Latines for nothing would say well for no bodie good successe and so other Nations the Tuscan Italians call diseases which they most loath with more fauourable names as the Falling sicknesse Gods disease and such like 1 How ought men therefore abstaine from euil deedes when the Spirit of GOD forbeareth euen the ordinary names of common sinnes 2 Nay a shame shall it be for vs not to leaue of all filthie speech and not so much as to name with liking any sinne Looke Exod 23 13 Hosea 2 17 Psalm 16 4. 3 So that if euen for termes a man should looke to him selfe the like care is to be had of companie recreations attire diet and such things wherein we may very soone offend The matter meaning of the phrase is that Dauid sinned in Bathsheba and by occasion thereof vpon Vriah giuing likewise cause to the enemies to blaspheme 2. Sam 12. 1 O then into what fearefull sinnes may the children of GOD fall To any saue that which is against the holy Ghost so that all the care in the world is too litle to watch ouer our selues with 2 Againe see how one sinne tolleth on another Dauid little thought of murther at the first but nowe to seeke a cloake for adulterie he will commit that yea not care for the glory of God in respect of his owne credit Doubting in Eue bred disobedience and the miserie of all mankind Wherefore resist sinne in the beginning it will too soone grow too strong and draw a long taile after it 3 Besides consider that Dauid had no doubt of his priuie Chamber whom hee vsed verie secretly for Bathsheba as he dealt with Ioab for Vriah by priuate Letters neither durst those parties be acknowne Court sinnes are manie times couert and cunning and yet for all this we see they come and breake out It is therefore follie sinning to think to lie hid Thou diddest it secretly saith Nathan to Dauid from the Lorde but I will doe this that is 2. Sam. 12.12 punish thee before all Israell and this sunne Nay Kings themselues cannot sinne without marking by God and in his time reuealing Now the partie with whom this sinne was committed is not to be neglected Bathsheba a vvoman not onely of good house and place whom Dauid the King after married but a deuout woman obseruing the religious seruices of God in her purification 2. Sam. 11.2.4 verie wise and accomplished as may appeare by the 31 of the Prouerbs which seemeth to haue beene of her making yet she is ouer-taken to folly 1 Let good Ladies then take heede of daliance courting Sooner may they be ouercome then they thinke for such is the poyson of euill companie and speech able to infect the chastest in the world 2 And if Dauid and Bathsheba commit follie may we doubt but that there was a great deale more filthines then in the Court So it is some one sin appearing may make vs iudge of many close Reade ouer the whole eight chapter of the prophecie of Ezechiell Where then many sinnes breake out know that many more are committed vvhich should make vs mourne at the filthinesse of such times Obiect But one may say I neuer committed adulterie I neuer kept whore c. Aun There is no Dauid for all that that hath not his Bathsheba no Bathsheba that hath not her Dauid that is none is there but taketh delight in some sin or other Idolatrie is whoredome so is couetousnes Iam 4.4 Wherefore let euerie one seeke to finde out the strange flesh his soule runneth after as his Bathsheba which one may doe by applying the whole word of God to his whole selfe constantly studying and meditating thereupon making more account of the witnesse of our consciences then the iudgements of any other That shall we finde to be our Bathsheba or sweet sinne 1 Which we will least be acknown of as in Saule for the Amalekites Herod for Herodias and such like So doe proude couetous riotous persons excuse extenuate or cloke their sinnes 2 Which though we take great heede we shall easily offend in as that of the tongue Psalm 39 23 Iam 3 8 So is it for anger in parties subiect thereto 3 Which enemies waite to trap vs most in and can vpbraide vs most with They can sooner see it then wee our selues Nature in euery body sootheth it selfe none but thinketh himselfe faire his own breath sweet But especially if those whom wee iudge aduersaries are godly and wise as Elias to Ahab Michaiah Iohn to Herod there
getting good name and for keeping of it And first for our selues others ioyntly What a treasure a good name is indeede aboue all outward things may appeare Eccle. 7 3 Pro. 22 1. whereby is declared that a good name is precious of worth in it selfe and profitable and of vse it is profitable now and after like sweete perfumes presently refreshing preseruing against afterward Now wee are commaunded to procure things of good report and for that who hath an euill name is halfe hanged will hardly euer recouer a good name againe So as that he is dissolute who careth not what others thinke of him Besides a good name is of great force to make our duties better accepted of others to draw others more to Christ And as the parties place is greater so more care is to be had for and of a Magistrate and Minister But first of all we must consider what good name is that we may know the better how to procure it Good name is the witnesse of such as can well iudge of the gifts of God in one Well said Aristotle that honour was rather in the partie who honoureth then in the partie who is honoured Parties who will witnesse are the world the godly God himselfe a mans owne conscience will I say not that all are competent witnesses especially the world in so much as Christ denounceth woe to such whom all prayse that is the common worldings Luke 6 26. Christ sheweth that it is impossible to beleeue for them who receiue honor one of another Ioh 5 44 beeing of the coÌ„mon sort So as that we are not to depend vpon the common voice But must a man therfore neglect witnesse from euil men Aunsw No. For Paule requireth witnesse for them who are without 1 Tim 3 6 2 Cor 4 2. Our chiefe care must be that we giue them no iust cause to speake euill of vs rather then if they speake without our desert to be much grieued for it We may keepe good report from the wicked so long as it is for our well-dooing which wee continue in and if it be witnessed by the godly and God himselfe aswel as by these The godly who witnes are such as are effectually called These can best distinguish the gift and grace of God good witnesse from these is comfortable Euery one best iudgeth the things he knoweth Neuerthelesse sometimes brothers will dissent as Paule and Barnabas Hieronimus and Augustine this will sometimes exercise one God a mans owne conscience remaine in whose witnesse for good wee may more reioyce then in all other besides The things for which one hath good fame are the gifts and graces of God so as that all faults and sinnes are to be remooued It is disgrace to be praysed for a sin Good fame nowe thus set out or as Iohn setteth it out Epistle 3 verse 3 6 the witnes of the brethren to the truth and loue in the party must we our selues for our selues first seeke 1 Rather dooing the thinges which may deserue good fame then seeking good fame barely for it selfe 2 Neuer seeking fame but for the glory of God greater good of others to whom thereby our gifts may be the more welcome and profitable 3 Though wee want good fame froÌ„ men alwaies to haue good witnesse from God and our owne hart This when we be dead shall be our credit Well then wee may get good fame If wee be iust The memoriall of the iust shall be blessed Prou 10 7. And 1 heere wee must take heede of secret sinnes for which sometimes it pleaseth God to correct vs by suspicions that goe of vs which hinder our good name A man must take heede of small sinnes they will be increased if once they be spoken of and once spoken of they will stick long occasions must be auoyded Hee that will doe no ill must doe nothing that belongeth thereto The world is giuen to make the worst of any thing in another 2 If we be carefull to preserue other mens good name others will preserue ours 3 Doe well and seeke not good fame you shall finde it sooner it is like your shadow the more you run after it the lesse you catch it But what if dooing my best I cannot get a good word Aun Examine your selfe whether you haue not some sin vppon you open or secret if you find you haue seeke forgiuenesse thereof amend your fault looke to your selfe for afterward If vppon due examining you can find none know that God is trying whether you will cleaue vnto him without good report yea or no and thinke that God thus may correct some former sinne in you or make you wary that you coÌ„â—â—t none afterward One keepeth good report by the same meanes he getteth it This is for our selues For others we get good report 1 if we make them good 2 If wee take heede of such things as lessen good report deeds are infinite so are sayings as bewraying of secrets infirmities scoffes whisperings backbiting bitternesse deprauing thoughts as enuie suspitions taking things in euill part inuenting euill things dissembling or neglect of the gifts of God in others 3 In excusing them who are absent so farre as wee may with good conscience 4 In interpreting reports of others to the best burying some aduertising the partie of whom they are thereof that he may looke to himselfe 5 Hoping well of such as haue sinned and are nowe turned and conuerted We keepe their good report by the same meanes Commaundement 10. Hetherto haue beene the commaundements for duties of act and practise now folow for motion and first thought and that in the tenth and last of all Thou shalt not couet thy neighbours house c. Why but doe not the former commaundements intend thoughts and stirrings Aun Yes but heere of purpose God doth in speciall giue order for them that wee should not pretend any ignorance as our corrupt nature easilie would Againe it may be doubted whether heere be two commaundements or no for that the verbe couet is twise repeated It is but one onely as Paule sheweth Rom 7 7. In this commaundement as before is person thing Thing forbidden is the coueting of that which is an others where the kinde of thing forbidden is to couet the thinges coueted house wife seruant c. of ones neighbour Coueting or desiring is naturall or not naturall Naturall I call that which was in pure nature as of meat and drinke for preseruation of nature c. this is not forbidden Not naturall is that which though it arise from vs yet was not in pure nature which is not simply forbidden if it bee with condition of my neighbours liking as if I wish to buy his house at his owne reasonable price Againe couetings or desirings are diuerse according to the occasion whence they arise Some are occasioned without vs by deuils men other creatures whereto vnlesse consent doe come they are not sin The deuill tempted Christ he resisted and
incorporate vnto vs. This not the shewes which cannot be deuided Not in diuidium vagam hoc doth determine Not that which is with or vnder the bread Christ is present but in the right vse these words are in the beginning This that is this very bread Is not properly no more then the cup is the new testament Else Christ should haue eaten himselfe 2 His body should be baked not by transubstantiation Transubstantiation hath no ground in scriptures There was none at the first supper for then Christes body was seene It is no otherwise heere then in Baptisme Paul calleth it bread If it should be transubstantiate there should be no signe Accidences should nourish should be without subiects Not by consubstantiation 1 Christ sate visible at the first 2 He is now in heauen If thus his body should not haue partem extra partem one part out of another Is in the due vse is to faith Thus the word is in sacramentall speeches is for signifieth Gen. 17. c. My body syneâ—d I take it my selfe with all that is mine or belonging to my person office or merits as before Which is broken for you that is which shortly shall be crucified for you Luke hath it which is giuen for you that is straight-way shall be giuen to death for you This doe in remembrance of me Where is a duty commaunded and the manner how The duty is doe this not that heere the Apostles were made Priests but that Christians are commaunded to practise this dutie 1 So as that it is not in their choise to doe it or no if they be not fit they must presently make themselues fit 2 Christians must often doe it Indeede there is no set time but the oftener the better so that due reuerence and regard be had thereof and therein 3 It must be doone alwaies according to the first institution The manner is in remembrance of Christ Christ signifieth as before in the word body and before that bread Remembrance is a word of sence and signifieth calling to mind or keeping in mind in the English The Greeke signifieth calling to mind such words as these of sence doe signifie besides actions and affections So as that heereby are wee put in minde 1 That we are by nature forgetfull of Christ and his merits and our owne duties 2 That we should know Christ 3 Loue him 4. Beleeue in him Hetherto the first part of this sacrament now followeth the other concerning the wine Where we must consider againe the element actions The element is wine the actions as before Marke first that God vseth two signes in this sacrament because he would the more strengthen our faith and seeke all in Christ So as that no man may keepe either from any communicant and euery communicant is to desire both This cup that is this wine Wine was theyr most generous drinke It is likely that it was mingled with water in those hote countries We must vse wine not mingle it with water it is not our vsuall drinke as it was theirs The thing signified is Christes blood Is that is signifieth There seemeth not to be the same manner in Paule and Matthew for the words following Paule saith this cup is the new Testament in my blood that is this wine is my blood which confirmeth and ratifieth the new testament and that it belongeth vnto you Matthew hath This is my blood of the newe Testament to the same sence So that the thing signified is the blood of Christ and by vvine 1 To teach that wee must haue some sweet feeling of Christ 2 And that it is he who cheareth our harts Now this his blood is shed and poured out for vs whereby is signified his death and merits for vs. Note by the way the leprosie of sin which could not be cured but by the blood of God Testament in effect heere is the same with couenant saue that testament or will implieth death And is nothing but Gods agreement with mankind for their saluation This to continue and be effectuall is but one And is the pleasure of God to saue men for Christes sake and according to diuers coÌ„siderations is old till Christ for the Iewes in ceremonies and to vanish New not but that it was heeretofore but was by Christ so cleerely published as it seemed new 2 Shall not decay 3 Renueth vs more and more The benefits of this Ieremy setteth out 31 chap and are the same we haue heard of before in Christ All which this wine is giuen as a seale to coÌ„firme that they belong to the due receiuer This must wee drinke as eate the former by commaundement in remembrance Matthew hath drinke yee all as if our Lord would preuent the corruption in the Church of Rome Obiect Luke maketh mention of two cups 22 17 20. How will both stand Aun The former was of the Passeouer the latter vvas onely of the Lords supper Thus much of the parts the vse followeth in the 26. which is easily vnderstood by that which went before Hetherto hath beene the doctrine of the institution now followeth that which is for the meete partaking thereof from the beginning of verse 27. to the end of the chapter In which is declared the necessitie of meete partaking the manner how The necessitie is verse 27 and is from the danger of vnmeete or vnwoorthy receiuing for none can receiue but worthily or vnworthily The danger is that the vnworthy receiuer shall be guiltie of the body and blood of the Lord. Where first wee must know what it is vnworthily to receiue then what it is to be guilty of the body and blood of the Lord. Worthy or vnworthy is with comparison or respect that betweene Quantities Qualities Worth in quantitie is equalitie as a peny for a penyworth worth in quality is likenesse or comming neere This vnworthily is meant of quantity but quality Vnworthily is not contrary or beside the excellencie of the mysterie or not in euery point not according to the dutie of the receiuer For then none should receiue worthily as not beeing able to doe as they ought But vnworthily is vnmeetly or vnlikely so Math. 3. And the Ruler of the Synagogue thought himselfe not worthy that is not meete c. This vnwoorthily must be iudged according to Christes institution of this sacrament so as that if wee vse it otherwise then he appointed we should vse it it is vnworthily To be guiltie of the body and blood of Christ is to sinne against the body and blood of Christ that is against Christ himselfe and to be subiect to the punishments therefore so Math 5 21 22. Iames 2 10. The fault is most grieuous beeing against God offering vs the blood of his couenaunt Heb. 10 28 29. The wishing whereof to themselues what hath it brought but notorious and extreame misery But some may say how may this be seeing Christ his bodie is not there really Aun It is sufficient that his ordinances are abused
whereas besides the Romaine is no particular Church 9 That all who professe themselues of the Church must be holy and grow in holines FINIS AN EXPOSITION vpon the 119 Psalme THE 119 Psalme is most heauenly and deserueth in speciall sort to be wel knowne remembred found by experience in euery of our harts It hath so many parts or staues the most learned call them Octonaries for that they haue eight lines or verses in them as there be letters in the Hebrew Alphabet euery verse of euery staffe beginning with the same Whereby is declared vnto vs 1 The diligence of the penner that with very carefull meditation it was framed 2 The worth of the Psalme in that the spirit fretteth and enameleth it with these Characters 3 And desire that the Reader should remember it being thus in order of elements set downe The same course is in other places of Scripture Psal 25 Psal 34 Psal 37. Psal 111 Psal 112. The Prouerb 31 Lamentations of Ieremie for the same ends This Psalme containeth truth and doctrines of diuers sorts the which to range in their orders and fitly to sunder is somewhat hard and not very necessary It is altogether as a man may terme it a christall not flattering glasse of all true godlines or a touchstone of all sincere harted worshippers of God liuely anatomie of laying open of a good soule Whereto the more one can find himselfe like the more mercy hath he found of God and oweth him the more praise The first staffe or octonarie setteth out vnto vs a good 〈◊〉 godly man or woman and that 1 at large as may be said 2 In more speciall sort The more at large or in generall setting forth of a good and godly person is in the three first verses and that after two sorts 1 From the duties of this party 2 From the commendation of his estate The duties are sixe two and two linked together in euery verse The commendation that such parties are blessed But before wee can as we should with profit consider of this or other such places of scriptures where morrall duties are commended or commaunded somewhat before hand must be knowne First that though no word be spoken of Christ it must alwayes be vnderstood that he is the full and onely cause of euery of our saluations 2 That these and such like duties are then commended in any party when the party is first in Christ that is for Christes sake hath pardon of his sinnes and imputation of accounting of true righteousnes otherwise not 3 They must come from faith working them for conscience to Godward for the deed done only neuer pleaseth God 4 In this and such like places are not the causes why one is happy so is hee onely for Christ but the signes which shew that he is happy 5 They must not be vnderstoode in the rigour strictnes of the morrall law but for the continuall desire purpose and endeauour to doe them and sorrowing when we cannot doe them if we faile to aske pardon set a fresh vpon them alwayes labouring to proue better better 6 That all defects and blemishes for Christes sake are and shall be pardoned Nowe come wee to the duties which in nature be first Verse 1 though the Prophet begin with blessednes which as it is most excellent would rauish any mans hart after it and encourage that whatsoeuer might seeme to hinder these duties should be practised but of this afterward The first duty is vpright in the way Way is taken diuersly here vnproperly as it is very often in the scriptures For 1 A warrantable kind or estate of life common calling of Christian particular calling 2 For warrantable cariage in or vsage of that kinde of life Where-vpon we may perceaue that 1 The scripture would haue none inuent courses of life they must take them as their way left of God 2 As in the way one may meete with many inconueniences against which he prepareth so shall he in his life so as none should euer hope alwayes to be secure 3 If in way he goe not forward he is neuer the better so if we doe not encrease in goodnes we loyter in our life 4 Our Countrey and home is in heauen let vs not set downe our staues heere 1 This way is such as that it is one pointed out by the scriptures walked in by direction of them bringing to one home So saith Ier. 32 39. Wherefore he blameth them who goe about to change their wayes Ier. 2.36 looke Psal 125 5. Euery one shall not be saued walking in his particular way what so euer it be as the Turkes thinke and Atheists would haue it He must enquire of the old way Ier 6 16. and know that that is the way and walke in it Esa 30 21. 2 This way is such as euery one must walke in it Well therefore haue the translatours set downe the word their which is not in the Hebrew to open the meaning of the holy Ghost 1 No man must be inordinate or out of a calling 2 Not so busie to censure others as first to looke to him selfe Vpright the Hebrew word is Temime The word Tam whereof it commeth doth signifie properly vnproperly It signifieth properly when it is put for a thing perfect in the kinde of it so as it wanteth nothing so is the law of God said to be Psal 19 18 so Thummim in Aarons brest representing Christes full holines It signifieth vnproperly when it is put for a thing where somewhat is wanting though it come very neere or endeuoureth to come neere to full perfection as often is seene in many places of the scriptures So was Noah Iob Tam or perfect though they wanted somewhat So is it taken in this place For the most vpright in the world Christ onely excepted haue not had all So as that the supposed perfection of Pelagian or Romaine Catholique cannot warrant it selfe Now this which signifieth somewhat vnproperly is likewise taken two wayes 1 for sincerity 2 Vnblameablenes For sincerity as 1 Kings 9 4. And is quite contrary to hypocrisie Hypocrisie is most naturall displeasing God hard to discry in a mans owne selfe and will creepe into euery good duty toward God or man And yet for all that men must not be hypocrites but sincere Which the better to know consider what is sincerity how necessary how to be tried how to be kept Sincerity or vprightnes in this place first meant is conformity of the whole man with sound and full information to euerlasting life This information is in the truth of God well vnderstood and beleeued The whole man is soule and body thoughts will practises at all times Conformity is fashioning all things according to sound truth A sincere man is like a christall glasse with a light in the middest which appeareth through euery part thereof so as that truth within breaketh out in euery parcell Sincere men therefore 1 are in euery
that the hart by nature is turned from God 2 It is very hard to recall it fixe it 3 And being once set will easily draw the whole man Passages from this fountaine head are 1 Kinds of life 2 Duties of life Kinds of life are particular callings Euery one must be warrantable by the word of God Duties of life are the practises and works of ones calling generall or speciall Of which sort are 1 Thoughts A motion without consent 2 Affections motions with some kinde of feeling as ioy hope feare loue hatred c. 3 Actions wherein besides some inward conceite somewhat is performed and these are of sundry sorts 1 Naturall such as are for the necessity of life as eating drinking sleeping c. 2 Domesticall such as are belonging to the family as of husband wife father children maister seruant 3 Politicall any way belonging to publique gouerning as Prince Magistrate Subiect c. 4 Religious which any way belong to the worship of God 5 Ludicrous which are of recreation and disport In euery of these euery step as it were is carefully to be ordered neyther is it sufficient to haue a generall good meaning to please God vnlesse we endeuour in euery particular so to doe Salomon commaundeth vs to looke to our feete Eccle. 4 17 Paul chargeth we should walke circumspectly looke Psal 119 105 Psal 139 2 3. Hereby it appeareth 1 that they doe not their duty who onely carry a generall purpose to doe well vnlesse they endeuour the same in particuler 2 That none can be too carefull of his walking and leading his life so as it is a false charge to count any too precise 3 And that if euery particular should be looked vnto a man had neede of great knowledge and wisedome out of the scriptures Thus much of the practise of walking now followeth the forme or rule whereto this walking is to be framed in the law of Iehouah which so is to be vnderstoode as that it must be alone so Psalme 1 2. and Psal 119 97 for indeede there is none who can prescribe a sufficient rule but onely God whose wisedome and iustice is aboue all creatures Heere therfore is thrust out 1 nature which the Stoicks say if we follow as a guide we shall neuer doe amisse Nature is corrupt The best life in this kinde is but ciuill which indeede nowe a dayes in the world doth carry the greatest shew where onely appearance preuaileth It is a most dangerous course not for that it is not necessary but for that most commonly it abandoneth all power of true godlines 2 And seeketh only the report for honesty among men It differeth from true Christian life because that ciuill life hangeth vpon the reputation of men which if it obtaine it is content Christian life is ordered by faith that is knowledge of the word and application of Christ 2 Ciuill life respecteth men most Christian life endeuoureth to please God 3 Ciuill life is not very carefull of religious duties Christian life is in publique and priuate the other not much 4 Ciuil life maketh no great conscience of smaller sinnes as in swearing lesse oathes idlenes gaming Christian life doth 5 Ciuill life neuer taketh any care to resist the sinnes of the time Christian doth 2 Heere is remoued euery mans owne particular course which he setteth to himselfe and pleaseth himselfe in Iere. 44 17. 3 Other folkes example is not a sufficient rule The sufficient rule is the law of Iehoua for the kinde it is a law for the Author it is of Iehoua The law is heere the word of God and is taken particularly for the 10 Commaundements or fiue bookes of Moses Generally for the whole Bible It is taken generally in this place as else where 1 Psal 2. Psal 19 7 heere-vpon sinne is counted transgression of the law that is breach of the word of God written Now this name of law is to be vnderstood as of the whole body of the scriptures so of euery particular branch thereof in so much as euen particular examples many times haue the force of generall doctrine Marke then that 1 The Papists erre who teach that some parts of the word of God are but counfailes which a man may follow if hee will and that all are not lawes whereto one is bound 2 That as subiects are bound to take knowledge of the lawes of the Land so are they of the word of God 3 And seeing that men will looke to the lawes of the Land why should they not much more to this 4 So reade heare and thinke of the word of God as of the law of thy life 5 That as euery law broken hath some penalty or other so hath the law of God Now followeth the Author Iehoua Father Sonne and holy Ghost know one well know all well know not all know none Where-vpon it followeth that the Iewes or Turks lawes which they boast of neither of thē acknowledging Christ and the holy Ghost is not to be counted the law of God For the word of God wrongly vnderstood is not the word of God Nor surely the Papists doctrine misvnderstanding many fundamentall grounds touching Christ so as that none that is not orthodoxicall cannot properly be said to haue this This law is said to be Iehoua c. because 1 He maketh it 2 He can best iudge of the breaking or keeping of it 3 He onely can dispence against it Wee gather then 1 that no exception can be taken against this law for wisedome iustice equity 2 That being Gods it must be spiritually vnderstood 3 That wee remember God taketh knowledge of euery step that is awry 4 That we must approue all our obedience to him and doe all for his sake 5 And that it being said that they walke in his law the meaning is that alwayes and in euery place they so doe Now with this second duty should be repeated the word blessed as indeede with euery other of the foure which follow but it may suffice to haue opened it once for all Thus much of the two duties in the first verse The second verse followeth Verse 2 wherein are two duties the commendation as before The two duties are 1 Keeping his that is Iehouahs testimonies 2 Seeking him that is Iehouah with their whole hart In the former of these two which is the third generall dutie are 1 obiect or thing where about the endeauour is His testimonies 2 Act the endeuour or practise about this thing Keeping Testimonie for matter and meaning is the same with law in the verse going before to wit the written word of God so is it likewise taken Psal 197 and else where Now yet for the vse of this name testimonies heere for better vnderstanding of it it seemeth that testimonie or witnes is a word which cannot well be vnderstoode without reference or respect to some other Where-vpon as the things are diuers which may be respected so may the particular sence of this
were not caried away with the multitude renowned Paule seemeth to set downe the sinnes of this age of the world 2 Tim 3 2 3. So to liue in the Court forbearing Court sinnes is the duty the like might be said of infinite others 3 Besides some are iudged lesse then others as swearing by faith and truth playing at cards and tables drinking c. and yet all iniquity euen these must be shunned Therefore must we walk circumspectly Ep. 5 15 look 1 Cor. 5 6. The least wound in the heart and braine is deadly small leakes in shippes or breaches in walls neglected leese Citties and shippes so is it for small sinnes to the losse of the soule yea indifferent and warrantable things if they be with scandall that is with hinderance of others in they way to euerlasting life are greeuous sinnes Of this kinde is it to doe a little euill that a greater good may follow vpon it This is iniquity to be hated Other kindes of iniquitie might haue beene named but these sufficiently shew that wee all commit some one or other kinde of iniquity whereby we are wretched and had neede to seeke to Christ Hitherto of the obiect the action or practise denied is not doing Doing doth signifie any way of committing or consenting to sinne in our selues or others which may be nine wayes according to the verses Commaunder consenter aduiser and soother Abbettor partaker concealer not hinderer Not wraying full known sinnes these all each with other Doe sinne and iniquity what euer men censure Thus much of the fift duty now followeth the certainty and surenes of it surely This is most assured for that the sonnes of God cannot commit sinne Gods seed remaineth in them And this the spirit setteth downe not for that this truth can be doubted of in it selfe 1 But for that the wicked are wont to censure the godly and thinke most hardly of them for their slips Gods spirit faith otherwise vvhat euer wicked men iudge these doe not commit iniquity 2 Againe for that the godly are much greeued with themselues and discouraged at their slips whereas they are to be comforted that God doth count this iniquity Now then from all this of not committing and doing of iniquity 1 Learne we all what a great profession a Christian maketh to forbeare all kinds and respects of sinne 2 Let vs discourage our selues what we can from committing of iniquity That may we doe if we consider 1 It displeaseth God our so good a Father 2 It was that which crucified Christ our sinnes more then the hands of the Iewes 3 It daunteth and rebateth greeueth and almost putteth out all graces of the spirit in vs. It dimmeth our knowledge weakeneth our faith stayeth our prayer stoppeth our harts to the word c. 4 A man shall haue much a-doe to rise after any great sinne It cost Dauid and Peter many sower teares 5 Sinne deserueth all kinde of punishments now and heereafter 6 And hath most sharply beene punished 3 We should what we could repent for former committed sinne but endeuour to preuent such as wee might be likely to fall into It will be some helpe for vs this way 1 Alwayes to thinke that the Angels behold vs yea that we doe nothing but that God himselfe vieweth and loketh vpon 2 What we may alwayes to giue our selues to exercises of religion and good company sinne dare not be there 3 Remember thy Baptisme what thou diddest promise there to renounce the world flesh deuill and endeuour to keepe Gods commaundements and howe that God will not hold him guiltlesse that taketh his name in vaine 4 Censure your selfe sharply for smaller sinnes and thinke none little so shall you be more able in time to forbeare all thinketh Chrisostome 5 Not onely so but if you would forbeare sinnes be not too bold to aduenture vpon all indifferent things 6 Resist sinnes in the beginning 7 Bernard saith that three wayes was he kept from sinne by taking away occasion hauing strength to resist tentation and soundnes of affection 8 Remember how short and small the pleasure of sinne is and how long and greeuous the punishment is 9 Often receaue the Lords Supper Thus much for the fift duty the sixt followeth They walke in his wayes And this all Interpreters reade not alike some thus they worke none iniquitie who walke in his wayes others they worke none iniquity but walke in his wayes it is most plaine and simple to reade it without eyther relatiue or aduersatiue particle as is likewise in the Hebrew This duty is set out affirmatiuely after the former negatiue not onely according to the manner of the Hebrew tongue which setteth one opposite out by the other but also to shew what kinde of sanctification we should haue such whereby we should not onely forbeare sinne but follow holines righteousnes Heathen people hypocrites abstaine from many things they doe not all which are commaunded There are in this sixt duty act of walking obiect in his wayes The act of walking is metaphoricall and borowed declareth setting and ordering of life wherein besides the things we haue had before are 1 Ability to discerne the right way frō by-paths to put a difference betweene Christes voyce others Ioh. 10 4 5. And this commeth by the bright Lampe of the word of God the word of God the worke of it is any way profitable for mankinde to soule or body for this life or that which is to come Take heede of others The duties are well done if first 1 the party who performe them be in Christ that is be iustified 2 doe the duties for conscience to God and in obedience to Gods commaundements 3 he call vpon God in the beginning of his worke for gift sufficient and enlarged for a blessing of his worke and thanks afterward 4 his minde be alwayes free euen in the worke that he can lift vp himselfe to God neuer be vnfit for duties of godlines and charity If ones works be not thus done himselfe can haue little comfort in them In that the Prophet nameth these wayes without designing which or how many he would not haue vs doubt of any but that a party who desireth to be in blessed state should endeuour in all Some like some few all All who will be blessed must runne on in all Whatsoeuer the Lord commaundeth saith the Israelites that will we doe Deut. 5 27. Heere must be repeated againe the particle surely in the sence and for the reasons we had in the duty immediatly going before Thus much for the sixt duty by way of doctrine some vse would further be made of it 1 to exhort vs to walke in these wayes 2 to giue some helps to further vs in this walking 3 to try whether we walke aright We may easily euen exhort our selues if we would 1 but think that these are the onely wayes all other are by-paths Psal 125 5. Esa 30 21. 2 That this is Gods
in Paule Rom. 7 and Gal. 5 17 the reprobate are not so the strong man holdeth them 5 The elect are more greeued for these sinnes then any other they are most perplexed for them and desire to rise out of them by renuing repentance c so doe not the reprobate but rest and sometimes glory in them This seemeth to be the meaning of the words the instructions are 1 Neuer shall we fully profit by the word till it be rooted and ingraffed in vs. 2 In any case let vs take heed that we neuer sinne against our consciences because 1 nothing will so wound the conscience afterward as this 2 It is the high way to sinne against the holy Ghost Now to helpe vs this way it will be good to 1 Keepe as bright as wee can alwayes in our hearts the light of the word of God shining 2 Resist the beginnings of tentations to sinne else continuing and multiplying they will grow too strong Tentations are like to the cloude that appeared to Elias seruant little or nothing at the first and presently it ouer-spread the whole skie Thoughts rise in the head suddainly drowne the hart 3 Take heede of solitarines there would the deuil haue vs alone hand to hand Good company will keepe our knowledge the brighter and helpe vs with counsaile example prayers c. 4 In any case to take heede of the custome of sinne that will take away the feeling and iudgement of sinne Thus much of the obiect the act followeth in the word keeping whereof before in the second verse The word in Hebrew is diuers with that verse 2 of keeping and besides all that it did signifie there doth further heere imply vnto vs 1 To obserue that is heedfully to marke and bend ones minde vnto so Eli marked Hanna 1 Sam 1 12. 2 To keepe or preserue the thing safe that it be not the worse so Dauid would be kept as the apple of Gods eye Psal 17 8. so Adam should keepe the garden Gen. 2 15 so Cain denieth to be his brothers keeper Gen 4 9. 3 So to keepe as the thing be not taken away Psal 119 44. 4 That it may be for vse to our selues and others Mala. 2 7 for so were the priests lips to preserue knowledge So that we see what our duties are 1 To giue dilligent heede to the word of God and the rather 1 for that according to it should all our motions and practises be framed 2 and is very hard in it selfe so as it is needfull that euen the least things should be heeded hitherto belongeth that Iames 1 25. looking into the law 1 The best most holy must know that alwayes there is somewhat before whereto they must ayme 2 Such desires as these doe please God and are a token of our profiting while we can see our wants 3 Alwayes such desires are commendable when they are with purpose and practise Now foloweth the matter that his wayes c. Wherein wee may consider the thing quality The thing wayes and those Dauids Wayes as before kind of life and duties thereof deedes sayings thoughts mine that is Dauids 1 If thou for thy selfe Dauid thus prayest why should not euery one so to doe for himselfe 2 And if Dauids wayes neede redressing what shall any mans else doe This is the thing the quality followeth in the word directed Directing is of the word Kun in Hebrew which among other things signifieth two 1 Straitnes 2 Steadines Straitnes is when euery duty is leuell with the word of God nothing swaruing there-from Euery mans wayes by nature are crooked 2 euen the best haue somewhat which may be amended 3 they alwayes doe feare themselues least euery duty might be better Steadines is constancie that is continuance in straitnes and without this all things are nothing For what booteth it to haue something and not alwayes Now this is the more to be thought of for that Gods children are alwayes subiect to errors and slips And if they would be constant 1 they had neede looke to their foundation and roote that it be deepely set 2 They must often try and examine themselues 3 It will be best for them often to exorcise themselues in all godly duties The meane or subordinate end is as we haue seene now followeth the vtmost end to keepe thy statutes Wherein is as before act keeping obiect statutes Keeping doth fignifie as before may here for purpose euent For purpose as if Dauid should say this is the onely thing in this desire which he wisheth or to keepe Gods statutes for euent as if he should say this I onely desire that once I may in obedience serue thee By this we may see that Gods children desire to doe duties for duties sake in that Dauid desireth his wayes to be directed to keepe Gods statutes Thus much for the act the obiect remaineth statutes Statutes for meaning and intent are the same with law testimonie c. as before but is more specially and oftenest vsed for religious and holy ceremonies ordained by God in the Leuiticall ministery and seruice These were for the worship of God for outward shew base and contemptible and that many Let vs all therefore learne by Dauids example 1 to be more carefull to keepe Gods ordinances then mens ordinances or then to ordaine new which are beside the word Now the ordinances and rites of God ordained are the rites and ceremonies in the Sacraments so as that the pure administration in them is to be kept 2 And since that God hath commaunded them nothing is to be thought neither too much nor too little 3 Yea where as Dauid desireth to keepe these statutes he meaneth that he would not rest in the deede done without motions and changes in the hart for all rites kept are superfluous without the inward and spirituall worship wherefore alwayes in ceremonies looke for the substance which is Christ 4 And that wishing that hee might keepe the outward ordinances he sheweth the inward spirituall worship is harder to be performed Thus much for the second duty now foloweth the third 4 Duties to men are towards our selues others Many can keepe Gods commaundements in things toward themselues they must also keepe towards others 5 Commaundements forbid faults enioyne duties Many can better forbeare faults then doe good duties and yet both are Gods commaundements 6 Some will keepe Gods commaundements in one estate and neglect them in another many in prosperity professe the Gospell shrinke from it in the crosse some in the crosse will be meeke will pray c. they are not so in prosperity He who keepeth Gods commaundements wil endeuour in them in one estate as well as in another else doth not he keepe all Gods commaundements Now followeth the time of this respecting all Gods commaundements when which vnlesse it were to speciall purpose had not beene set downe This is diuers times in this Psalm euen in the next verse and verse 32 c. Heere