which is not true and that most commonly against a mans owne knowledge This we may the better take heede of 1 if wee vse not to lie He that will often lie will forsweare 2 If we accustome not our selues to sweare vainely 3 If we remember that in euery false oath wee curse our selues 4 If we bethinke of the grieuous iudgements which haue befallen periured parties Vaine swearing is though the thing be true yet it be not vpon iust occasion This may we auoyde 1 if wee keepe our mouth as with bit and bridle 2 Pray against our custome of swearing 3 Forbeare it to day we may better forbeare it to morrow 4 Get some to admonish you when you sweare 5 Vse your tongue to the praises of God But some man may say they will not belieue me may I not sweare then I aunswere vse to speake grauely alwaies they will belieue you Our light and iesting speech lesseneth our credit but if they will not belieue it is their sin into fellowship whereof by swearing you must not be drawne Men likewise offend which is not so much marked in abuse to the dishonour of God of other creatures ordinaunces of GOD the which are comprised vnder his Name Wherfore it is good to doe all we can by direction of the word 2 without it not to be hastie 3 in no case to do only as the common sort doe 4 and if any should be imitated they are the most wise and godly 5 marke what vsage is more to and with the knowledge and worship of God cleaue to that others auoyde ¶ Commaundement 4. Thus much for the end of worshipping God now followeth the time and place in the 4 commaundement verse 8 9 10 11. Which is touching keeping holy the Sabath day wherein is the preparation to it and the commaundement it selfe The preparation in the word remember This remember in the Hebrew is such a word as may signifie to call to mind somewhat before or to keepe in minde somewhat for after and sometimes both as it may heere in this place be taken For this ordinance of God was long before and was to last for afterward And by this memorandum we are put in minde 1 Of our naturall forgetfulnes of this commaundement 2 Of the excellencie and worth of it so as that God saith Ezech 20 20. the Sabbaths being sanctified shal be a signe betweene the people and him that they may know that he is the Lord their God In so much as Ieremy 17 24 If they sanctifie the Sabbaths then shall the Kings and the Princes enter in at the gates of the Citty of Ierusalem and shall sit vppon the throne of Dauid and shall ride vppon Chariots and vppon horses both they and theyr Princes the men of Iudah and the inhabitants of Ierusalem c. Looke the place so as that the godly haue made great account alwaies of this commaundement 3 Of the institution of it in Paradise after the creation as beeing before the great number of ceremonies and euen in mans innocencie 4 To prepare our selues for the due keeping of it so Exodus 16 24. This preparation is 1 by dispatch of our worldly businesses for the weeke past the night before 2 Spending the sixe working dayes so that with ioy wee may keepe the Sabbath holy Thus much for the preparation remember The cōmandement it selfe followeth in the rest and this commaundement is shortly set downe or further declared Shortly set downe keepe the Sabbaeth day holy This as other commaundements hath the person the dutie The person thou as euery one so especially Gouernours as may appeare in that ones sonne daughter must so do a patterne whereof we haue in Nebemiah 13. The dutie as others hath obiect act Obiect is whereabout the act and practise is to be That heere is the Sabbath day Day is naturall or artificiall naturall is the space of 24. houres equall from euening to euening or sunne to sunne Artificiall is from the light rising to the setting I take it that artificiall day is here meant and though the Iewes did count their Sabbath from euening to euening yet it vvas but as they counted theyr other naturall dayes not to be vp and wake all the night no more then theyr bodyes vvill beare And because some bodily rest is necessary alowed therefore though the night belong to the day to make it whole naturall yet I iudge it was no more to be kept holy then the working dayes working so as that day is the light and so much of the night as may be spared without hurting the body This day signifieth it selfe wholy and euery houre and euen minute thereof as the creature without hurt to it selfe and other can performe But this day is not euery but the sabbath Sabbath of it selfe dooth signifie rest or time of rest Heere it is put for a day specially set a part for rest as the particle ha in the Hebrew and the affixe sheweth Among the Iewes were sundry such times as of yeeres of weekes of dayes all which they were to keepe Also among their daies some did not so often returne some did returne in euery seauen daies which day dooth manifestlie appeare to be meant heere as by repeating of the dayes of creation the dayes of worke c. is manifest This is the obiect the act followeth keepe it holy in one word sanctifie it both are one To sanctifie or halow doth signifie diuersly 1 To make a thing holy by putting holinesse into it morallie 2 To acknowledge a thing holy 3 To appoint a thing to holy religious honest vses 4 To vse thinges to those good vses wherefore they are appointed This day hath no more holines in it selfe then any other that for it selfe it might be counted more holy then other onely God hath appointed it to holy vses aboue others and would haue vs vse it thereunto Now followeth the further deelaration of this commandement verse 9 10 11 and that by way of exposition or confirmation By exposition verse 9 10. Wherein God himselfe sheweth his meaning in the commaundement Where because mention was made of a day and keeping holy he sheweth what day he meaneth and what by keeping holy Day is the seauenth after sixe wherin they may and vnlesse iust cause hinder they must worke ties be of charitie and kindnesse to man or beast or other creatures and can neither be well done before or after Now then if worke be forbidden much more iest playing sinning There are forbidden a mans owne selfe or any other by his authoritie or suffering Ones wife is not named because shee is presumed to be himselfe that whatsoeuer is forbidden him must be known to be forbidden her Sonne or daughter none to whom wee carrie most tender affection and so might winke at them Man seruaunt or maide whom thou mightest haue vse for to set about businesse Beast especially the labouring beast as oxe asse horse Que. Hath God care ouer beasts
desire then containeth a request to haue particuler iudgements or punishments kept from the Prophet For to the fault of sinne belong diuers rods scourges which the Prophet heere feareth Now this desire hath two parts The first Cast me not away from thy presence the other take not thy holy spirit from me In both the which the Prophet Dauid seemeth to haue respect to Gods dealing with Saul whom he cast off from being King as to haue the kingdom to continue in his line and from whom likewise he tooke his good spirit The presence or face of God in Scripture signifieth sundry things which were too long to recite heere it containeth three things 1. Fauour of God 2. The place of the worship of God whence the face and fauour of God may be perceaued So Gen. 4.10.14 Ion. 1.3 1. Sam. 26.19 3 Seruice before or in the presence of God Which in Dauid was his seruice in gouerning the kingdome So Math. 18.10 Iob 1.6 Esth 1.14 These the Prophet desireth not to leese Cast me not take not these away from me in an anger otherwise I shall endeuour to beare the losse patiently First now let vs learne by Dauid calling to minde Gods dealing toward Saul to profit and be the wiser for Gods punishments in others 2 Let vs a little enquire whether this fauour the Prophet feareth to leese be for and to saluation or in thinges onely belonging to this life For the clearing wherof some sentences must first be set downe 1 Dauid had the fauour of God to saluation 2 Dauid could neuer fully and for euer loose it 3 Dauid might haue the feeling of it so impaired as that he might feare that he should loose it 4 Neuerthelesse this fauour is not heere meant but that fauour whereby God first gaue Dauid the kingdome aduauncing him to the honour of being Gods Lieuetenant to gouerne his people in hauing God for his defence and grace as Saul had for a time Which fauour among outward things is the greatest in the world This Dauid desireth may not be taken from him not so much for the kingdome sake as 1. That God might not bewray to others that he was displeased with Dauid 2 That Dauid might not by occasion heereof cause the aduersaries to blaspheme 3 That yet Dauid might haue his high place frō whence he might make open confession and acknowledging of his fault to all his kingdome Thus much for that question 1 Now all that are aboue others if they meane to keepe their wealth honours in the fauour of God they must take heede of sinne 2 Since that kingdomes are taken from Princes and so meruailous changings and troubles come wee had neede pray for Kings that they sinne not and if they sinne that they may repent 3 That euen for sinnes God taketh away outward fauours 4 That in outward callings men should remember to labour in them as seruing before the face of God 5 That in the lesser matters as any outward thing it greeueth the seruant of GOD to see any displeasure of God Hitherto the first part the second followeth Take not thy holy spirit from me Spirit dooth heere signifie the gift of the Spirit as else where in Scriptures I doe not thinke that the Prophets meaning is to speake of the spirit which is called of sanctification which howsoeuer a man may feare to leese can neuer yet fully be lost but of the good spirit of the holy God which spirit is said to haue departed from Saul 1 Sam. 16.14 Saul had not the sanctifying spirit of God vnlesse onely in restraining him Indeede he is said to be an other man that is furnished with other gifts then he had before whereby he was enabled to gouerne the kingdome as in the booke of Iudges the spirit of the Lord is said to come vpon the Iudges that is the worke of the spirit in sundry gifts and abilities of the spirit for gouernment in warre and peace As Saule therefore lost such gifts so Dauid prayeth he may not to wit loue of his Countrey and people prudence courage making good lawes felicity or good successe He teacheth vs then 1. That sinne deserueth not onely the impairing of sauing graces but the losse euen of gifts meete for a mans particuler vocation So God threatneth Mal. 2.2 to curse their blessings and saith Ezech. 20 26. That he polluted them in their gifts so Nabuchadnezzar is said to be turned into a beast Dan. 4. That is to loose the vse of reason after the same manner Nabal became a sot or a stone 1 Sam. 25.37 2 That euen the gifts of a mans calling are from the Spirit of God so as not the meanest calling or gift belonging thereto is to be despised 3 That euery one is to endeuour to haue to preserue and increase the gifts of his calling 4 Now as all gifts are good so those which are for the ordering of family cittie or kingdome are most excellent 5 Mention of the holy Spirit is made to teach vs that all duties are to be done holily They are done holily when 1 First the kinde of life is warrantable by the word of God that is when it any way setteth out the glory of God or procureth good to others 2 The party performing any dutie is in Christ repenteth for sinnes 3 He doth the duties for conscience to God as in the presence of God 4 In the vndertaking of duties he calleth vpon God Hetherto the fift petition the sixt followeth verse 12. Restore me to the ioy of thy saluation c. Verse 12 Wherein hee desireth to haue the gifts of the Spirit giuen him againe which he had lost by reason of his sinne For sinne doth mightilie daunt and dull the graces of the spirit Of this petition there are two parts one to haue the ioy of Gods saluation the other to be established with Gods free Spirit Restore dooth properly signifie to returne that which is not a mans owne to the proper owner But so can it not be taken heere For all things are properly Gods nothing our owne Heere therefore Dauid desireth to haue those things giuen him againe which he had before and hath now lost Ioy doth signifie cheerefulnes of hart Looke verse 8. with it alwayes seeking vppon conceit of want hoping to haue in seeking resting in hauing Saluation doth not here signifie the estate of blessed life but outward safetie when as the prophet can wanting any thing come cheerefully to God seeke to him be perswaded of his helpe and finde it So is it Exod 14 13. Psalm 3 3. and that we so may vnderstand it heere may appeare because 1 That euerlasting saluation can neuer be lost 2 God for sins taketh away outward safety deliuerāce 3 God dooth threaten some such thing to Dauid by Nathan 2 Sam 12 10 11. Now this outward saluation or safetie spoken of hath with it 1 Gods promise to helpe 2 and certaine performance thereof Note
then 1 that sinners not repenting haue no security euen of outward estate nor can haue any hart to seeke vnto God it is otherwise with the godly God hedged Iob. 2 That Gods children euen in their prosperitie ioy more in Gods fauour to them then in all outward things 3 Now howsoeuer Dauid heere prayeth for outward things simply he vnderstandeth conditions 1 according to the will of God 2 as farre as God seeth good for him 3 so as alwaies by them hee may the more be perswaded of Gods loue to him so must we 4 Dauid ascribeth all outward safety to God what means so euer he had so must we 5 Dauid felt Gods sauing of him men must not vse the benefits without some feeling of them that they may the more be thankfull for them Hetherto the former part now followeth the latter Stablish me with c. Wherein wee may consider two things the kind of fauour hee prayeth for and the matter wherein he would haue that fauour appeare The kinde is in the word stablish is a borowed speech signifying to make steadie to hold by the hand else hee should fall God vpholdeth all things by his word and power and so doth he euery creature euen the wicked but he vpholdeth his Church and children more especially with his grace loue as a mother or nurse the child which is like to fall this vpholding or establishing is vnderstood heere Now this is the assistance of the holy Ghost whereby the child of God is vpheld daily in the duties of the worship of GOD and his particuler calling This hath alwaies in it 1 truth 2 frequentation 3 continuance which is especially vnderstood I gather then from hence 1 That from the corruption of sinne in a man a man may often fall into the same sinnes 2 That God onely can vphold them They who desire to be vpheld by God must lay their foundation in saluation by Christ 2 They must vse all meanes 3 That vnlesse a man be established all is in vaine The matter wherein he would haue this fauour shewed is Gods free spirit Spirit doth signifie I iudge the motion of the minde stirred by the Spirit of God frō whence all good things in vs should proceed Free doth signifie that which the Latines call ingenious which hath in it 1 honestie 2 cheerefulnesse This if it be wanting maimeth all duties 1 This sin quencheth so as wheresoeuer this is absent sinne is present 2 All must indeuour for such a spirit onely Christ his Spirit worketh such an one We may know it thus 1 It alwaies will be busie in the duties of godlinesse and ones priuate calling 2 It is glad when it hath any occasion to doe such dutie 3 It is diligent first and last 4 Needeth no great spurring on 5 Doth things for the duties sake and his calling 6 Is not discouraged though it suffer for well dooing 7 Will hold out though it be alone 8 Alwaies maketh excuses from the businesses of godlinesse and particuler calling not any other to excuse from them The 13 verse followeth Verse 13 which is a digression or swaruing aside a little from his continued desires containeth a promise of Dauids wherein is the dutie which Dauid promiseth and the effect which he looketh for The promise is to teach thy wayes vnto the wicked the effect and sinners shall be conuerted to thee Where wee see by the way 1 That true repentance is fruitfull 2 Nay it will not rest in it selfe but stretch to others Now in this dutie we may marke the thing the Prophet saith he will doe and the parties to whom The thing is teaching Gods waies the parties are wicked that is sinners not repenting 1 Who haue neede of teaching 2 Whom we may be with by vertue of our calling to doe them good Teach a man is saide to doe when hee causeth to learne This a man doth by 1 example 2 in deede 3 in word Heere we must vnderstand it of word and example so as that 1 We must speake things of instruction to others 2 Be the first our selues that must doe them 3 Now what kind of teaching this should be looke psal 32 8. 4 So as that euery one should be carefull of the saluation of each other and this worke may beseeme a King beeing as carefull to teach as to correct He will teach but thy wayes that is Gods wayes Gods waies are either such as himselfe walketh in or such as he will haue his seruaunts walke in Both may be well vnderstoode in this place so as that sinners ought to know how God dealeth with conuerts and what course conuerts are to take to continue in the pleasing of GOD. Thus much for the dutie the effect is and sinners shall be conuerted Sinners are the same with the wicked Heere might at large be handled the doctrine of the conuersion of a sinner to God otherwise called repentance Somewhat may heere briefely be touched Conuersion being said to be in men is taken largely straightly Largely for any change Straightly for that vvhich in Scripture is called repentance Some vnderstand it heere for that change which is in man from the feeling of his owne wretchednesse and miserie to the mercie of God This is true but not sufficient full But I take it to be to be vnderstood in the second sence as most often in the scriptures the Prophet most fitly setteth it out to be turning to God Turning vnto implieth a former turning away as indeed euery sinner is out of the way whatsoeuer they seeme to themselues or others This turning is indeede a change not of the substance not of the powers but onely of the properties in desires practises of the soule and body The qualities and properties which must be in a partie thoroughly turned to GOD are of the faculties 1 to fit themselues to their proper obiects as to know remember see heare c. that which it should 2 to doe their duties in them cheerefully and constantly of the desires and practises that they be because they please God This turning is to GOD which is when a man in all things consulteth with the word of God 2 and endeuoureth to doe all thereafter 3 neuer giuing ouer till in some fort he so can doe But that we may the better vnderstand this turning let vs consider the causes the parts the properties and the marks of it The principall efficient or making cause is the Spirit of God making a man anew Ierem 31 18. The instrumentall is the word of God The matter is whole man in soule and body The forme is according to the image of God The vtmost end the glory of God other middle ends 1 to certifie our owne consciences touching our adoption 2 the edifying of our brethren The properties are many 1 It beginneth from within and is most carefull to haue the hart first turned to God 2 It neuer can long lie hid though it desire not much
to shewe it selfe 3 It is alwaies increasing auoyding the sinnes the party is most inclined vnto endeuouring for graces duties most necessary 4 In this life it is imperfect 5 It is wise and maketh great account of great and smaller account of smaller things so preferring the duties of the worship of God as that it neglecteth not the duties of particuler vocation and so performeth them as yet the hart is principally to God The parts are Mortification Viuification Mortification is the continuall lessening of the practise and power of sinne and striketh at all it can at originall sinne Viuification is a continuall renewing and quickening to all holy duties and appeareth in the desire purpose and endeuour to doe well recouering it selfe againe after slippes Now follow the properties which can not easilie be perceiued by all 1 Cannot be found in them who are not conuerted 2 not easily in such as are babes in Christ 3 not of any while they are in the fit of greeuous tentations especially of particularitie In others they may be found Some of them are 1 A willingnes to set a mans selfe in the presence of God to thinke of death the law the latter iudgement hell 2 A true hatred of sin yea of euery sin and that in a mans owne selfe 3 A desire of spirituall nourishment word sacraments 4 A loue of such as are truly conuerted 5 A delight in heauenly things and preferring them before the world But heere a question may arise whether sinners vvhen they knew that Dauid was againe in fauour with GOD did conuert Aun Dauid speaketh not so much of the effect as of the sufficient cause and iust occasion It is hard for a man by the effects to iudge that the meanes were neuer vsed Good meanes may make one presume of a good end Now if Dauid deemed that vpon his finding fauour with God sinners would turne what might we doe vpon so manie and great meanes Besides Dauid sheweth that the best thing for a sinner to doe is to conuert And that if sinners cōuert vpon the knowledge of Gods mercie to Dauid how would the godly profit Hetherto hath been the digression Verse 14 now followeth a seaueth petition in the former part of the 14. verse whereof are two parts the thing it selfe and the author of the gift The thing is to be deliuered from blood Some learned interpreters by bloods vnderstand tragical examples and bloody euents in Dauids stocke and house but they cannot well proue this I thinke it signifieth manslaughter and murder For Dauid now thought vpon the murdering of his most faithfull seruaunt Vriah slaughter of the other in his band thus are bloods often taken in Scripture Gene 4 10. c. Dauid prayeth that that fact be not layd to his charge After generall confession a man must come to particulars Deliuery is freedome from the fault and punishment Let vs then learne from hence 1 that seeing Dauid was aboue the compasse of manslaw and yet calleth himselfe to a reckoning for sinne by the word of God other so ought to doe 2 What an horrible sinne murder is 3 Particuler sinnes knowne must particulerly be confessed 4 The same sinnes will often recourse and accuse the conscience The Author followeth who is repeated with a speciall fauour of his The Authour is God and is here repeated as a note of faith and boldnesse in the Prophet Whereby hee sheweth that God can will and that Dauid looketh for helpe And the Prophet doth the rather repeate it 1 to affect himselfe with the considerations of Gods maiestie 2 and to stirre himselfe vp to pray with his hart 3 and with all to shew how impatient faith is of delaies Now this fauour is saluation of soule body Hetherto hath beene the second speciall part of this psalme in petitions now followeth the 3 which is thanksgiuing from the latter part of the 14. verse to the 18. To this praising is there a passage made verse 14 15 a setting downe of the dutie of praysing in the rest The passage hath the profession of this dutie and correction of the speech The profession is in the latter part of the 14. verse and hath in it 1 the kind of dutie 2 the instrument 3 the matter The kinde of dutie is singing with ioyfulnes which hath great vehemencie boldnesse and cheerefulnesse Vehemencie is in earnest setting of the minde Boldnesse in perswasion that the dutie pleaseth God Cheerefulnesse is whereby we readilie vpon the occasion giuen breake out into the praises of God and are glad that we haue occasion so to doe The instrument is the tongue the minde is not sufficient 1 God will haue the whole man 2 others must likewise by vs be prouoked Neither did the tongue onely sing the hand played So must wee all the waies we can testifie our desire of praising God But some man may say what doth musicke helpe to the prayse of God Auns Nothing simply 1 by it the minde of the singer is shewed 2 and somtimes the mind dull is stirred vp The matter is the righteousnes of God This is the dittie of his song The iustice of God doth heere signifie the truth of God in keeping his promise as Rom 3 25 26 to wit towards sinners repenting So likewise in the Syriac tongue iustice is put for mercie 1 Now Dauid thus singeth euen in the house of his pilgrimage Psalm 119 54. 2 He doth not therefore sing amorous songs 3 Now indeede as all the statutes are to be our songs that is our delight to meditate in so especially Gods promises of mercie toward repentant sinners 4 May not this be some comfort that hee calleth Gods mercy iustice so as that God should not be iust if he were not mercifull to sinners according to his promises Hetherto the profession of dutie now followeth the correction of the speech open my lippes c. Verse 15 Wherein the prophet closely reproueth himselfe in that hee so professed his indeauour of praysing God whereas indeed this is the gift of God so as that vnlesse God open the mouth wee cannot praise him This correction or mending of the speech ascribeth all to God the act of opening the lips and the effect My mouth shall shew thy praise Open my lips is a part for the whole the prophet prayeth for abilitie sufficiently to praise God 1 No man of himselfe alone can rightly praise God Naturall corruption will stop his mouth 2 If a man cannot open his owne lips to praise GOD aright 2 much lesse can he direct his hart to please GOD 3 surely he cannot compose his outward man 3 And if a man cannot rightly open his mouth let him not be hastie with it Ecclesiast 5 1. 4 How earnest would his man be to haue his hart ordered The effect followeth wherein is the instrument mouth worke Shewing the praise of God Praise is acknowledging or witnessing of excellencie God is most excellent euery way Shewing forth hath 1
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
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
word be It is vsed in respect 1 of man to man 2 Of man to God And that seuerally or ioyntly when GOD witnesseth to man or man to God or both to each other Heere I iudge it to be to be vnderstoode betweene God and man ioyntly and mutually whereby God witnesseth to man and man to God Now this ariseth from the compact or couenant which is betweene God and his people For so doe God and man couenant Looke Ier 31 31. God promising to take the people for his that is to fauour them euery way for things of this life and of that which is to come the people promising againe to acknowledge worship God according to his will This couenant he likewise maketh with particular men Gen. 17 7 10 so is God called the God of Abraham Isaac and Iacob Heere-vpon is that of the Ark of the testimonie Exod. 30 6 and Psal 122 4 as a witnes of this couenant and for that the tables of the couenant or witnesses of this couenant were in it Heb. 9 4. Act 7 44. So that the written law of God is the witnes or testimonie of the wil of God toward vs of our profession of our dutie towards him So when God had published his law the people professed whatsoeuer the Lord commaunded that would they doe Deut. 5 27. Where-vpon we are to take the proclamation of the law Exod. 20 not so much for the very couenant of saluation which is but one founded on Christ as for the articles or heads of the conuention agreement betweene God and man These things God requireth these things man will performe by himselfe or Christ Neither is this name of testimonies more to be vnderstoode of the whole body of the law then of euery branch and clause of it which witnesseth the former So as that these testimonies are mutuall declaring on Gods part not why he is our God but what he requireth of vs and on ours not why we are receaued for that is for Christ but what we desire to doe That God thus witnesseth it is cleare Deut. 4 45 these are the witnesses c. where the Geneuans note that is the articles and points of the couenant so Deut. 6 17 so Psal 19 8. That his people likewise doe witnes Reade Iosh 24 22. Deut. 5 27. Sundry vses arise from hence and first from the consideration of these testimonies 1 on Gods part to vs ward That 1 Our chiefe care should be to be in league with God which is to vs the fountaine of all good things and without the which we can neither looke for and shall be sure to find no good thing 2 So must we reade and heare the word as the articles which God requireth we should subscribe vnto and therefore had neede well to vnderstand them 3 It is a couenant of speciall account where are so many witnesses and articles and so many good things offered there-with 4 That God cannot but take knowledge of the violating of it and greeuously punish it 2 On our parts who are Gods people 1 Euery seruant of God taketh vpon him to obserue euerie clause of the Bible according to the wil of God 2 Euery sinner witnesseth against himselfe hee denieth his owne deede and agreement he had subscribed to the word of God and by sinning now seemeth to denie his owne hand 3 Where-vpon it needes must follow that their owne conscience condemneth them 4 Though these witnesses for a time be not brought yet certainly one day they shall when the bookes shall be opened Now foloweth the act or practise of keeping wherein are sundry things 1 Hauing the bookes of canonicall scripture in their best originall or translated copies 2 The true and proper vnderstanding of them 3 Keeping and defending them in their own meanings against all false doctrine whatsoeuer 4 Holding them in present memory 5 Some iudgement directing whereto euery one is to be applied 6 Continuall practise of them in life This is the third duty whereto ioyne the word blessed as before The fourth duty followeth And seeke him with their whole heart Wherein we are to consider the endeuour is seeking with the whole hart thing where about the endeuor is Iehoua First take knowledge of the thing which is in the word him That is as appeareth in the 1 ver Iehoua Iehoua may be confidered as he is in himselfe reuealeth himselfe to vs. As he is in himselfe we can neuer finde out which is the end of seeking and though we could yet would it helpe but little But as he sheweth himselfe to vs wee may in some sort finde and must search Looke Deut. 29 29. Ier. 9 24 so Exod. 34. Nowe GOD reuealeth himselfe to be a Creator and preseruer Redeemer and Sauiour God Creator preseruer euery man in some sort knoweth without much seeking so learne we Act 17 27. Rom. 1 20. Act 14 17. So as that neyther men nor deuils are ignorant of him in part who for all that doe not walke in his law Titus 1 16. Indeede it is necessary that thus wee should know God but it is not sufficient Heere the Prophet setteth out a peculiar state wherein is blessednes a man that knoweth the Creator may be wretched Dauid setteth downe a proper marke knowledge of the Creator is common So as that though to seeke God the Creator be required yet it will not suffice Therefore are we in the second sence to vnderstand Iehoua heere to wit as he hath bewrayed himselfe toward vs a Redeemer and Sauiour Wherein indeede is eternall life which if we seeke not we shall not finde heauen Him did the wise men seeke him Mary and others Now in seeking of God our Redeemer and Sauiour sundry things are requisite 1 The truth of saluation and doctrine of the will God touching that so Ier 9 23 24. This consisteth in the articles of Christian faith the chiefest ground whereof is Christ and thorough knowledge of him 1 Cor. 2 2 Phil. 3 8 which truth then may be in some sort to be in vs when we can 1 Discerne wholesome doctrine from vnwholsome and vnsound Wholesome is that which nourisheth and feedeth to euerlasting life so is not all truth Christes sheepe therefore know his voyce 2 Haue grounds and texts of Scripture where-vpon we build whereto wee can haue recourse and not start from them 2 Is his fauour and reconciliation or bringing into grace againe with him Him therefore must we seeke reconciled and pacified Ier. 31 34. Who being angry is most mighty most iust Whom none can pacifie but Christ who is our peace and procureth vs full and certaine iustification Which we seeke when we 1 apprehend Christ 2 Apply Christ Of this it shall be good to consider the meanes duties The meanes in vs is onely faith wrought and maintayned by the holy spirit The duties are 1 Entrance to the throane of grace Heb. 4 16. Rom. 5 2 which is when being animated by the merit of
that had beene a persecutor to become an Apostle and also Peter who was a fisherman So that 1 Wee ought to distrust nothing which shall please the Lord 2 Neither let vs indeede ascribe any thing to secondarie causes but all vnto God 3 Wee ought so much the more to beleeue because wee see the power of God to shew it selfe in most contemptible things Que. But why doth Luke alone take paines in wryting of a praeface Aun Not that his writings were not authenticall but for that being instructed in Rethorique he doth thus purchase fauour and attention whence he is thought to haue written the best Greeke as also that hee might satisfie the Church requiring a reason of his fact and might procure greatest authority Wherfore vse of humane learning consisting in tongues and Arts is not at all altogether to be reiected whiles it may serue to edefie the Church 2 And godly men vndertake nothing wherof they haue not warrantable inducements 3 We are also to take care that our doctrine may be most acceptable in the eyes of the world The person vnto whom is written is Theophilus Some thinke this name to be appellatiue others proper looke Baronius 533. He is most noble that is according to the Greeke placed in authority 1 Princes are not excluded from the Kingdome of heauen 2 The godly honour the chiefe men in the Church 3 Christians doe speake courteously and ciuilly neither doth that hinder which is in Iob 32 22. Que. But why writ Luke vnto this man Aun Not onely for priuate consideration for peraduenture he had beene before instructed of Luke but also for the good of the Church For if a man in great place authority shal haue once receaued the word others also will receaue the same 4 Wherefore wee ought especially labour to bring all those vnto Christ which are in any high place not onely for themselues but for the Church that others may be conuerted vnto the faith and confirmed in the same 5 Godly men must be holily wise 6 Neither doth this booke any thing more containe particular doctrine because of this compellation or dedication then the Epistles of Paule The thing it selfe followeth which is the writing of an orderly disposed narration c as was shewed before Wherein are the manner orderly disposed c. matter those things whereof wee are fully perswaded The manner containeth 3 things narration order writing A narration is a plaine propounding and setting forth of the thing as it is in it selfe without any externall glosing So as the Euangelists ought to propound nothing which is not receaued and no colouring is either to be set vpon it or to be expected The order from point to point with respect had of the time that the truth might be more manifested and the memorie helped So likewise let vs also endeuour to keepe in memorie sayings and writings Writing is a setting downe in bookes or monuments So as we ought to receaue nothing which is vnwritten The matter followeth those things whereof wee are fully perswaded He meaneth the deedes and sayings of Christ Wherefore let vs heare of Christ These are said to be fully perswaded of the persons in whom we The word in the Greeke which signifieth to be fully perswaded of is a metaphore borowed from ships which are caried with full saile and it signifieth a most certaine perswasion of the truth so as nothing can make vs to recoile from it no not death or any thing else This perswasion is proper to faith necessarily required in euery one of vs. The persons we to wit the Disciples and Apostles that were called none other Wherefore the Gospel was in the world neither was it beleeued of all Let vs not therefore much disquiet our selues if now also all doe not beleeue the Gospell And seeing that Luke doth bring in the called alone to beare witnes for the truth of this doctrine let vs know that not what the world but what the called doe is to be regarded The causes follow and first the impulsiue The first as was reheased before These men were many Cerinthus Merinthus as Epiphan saith 186. Apelles Basilides and others vnder the names of Thomas Matthew as Ambr witnesseth also vnder the names of Iames and Nichodemus Peraduenture he meaneth others which had written before him men inspired of God but these were not many they were onely two The force of the reason is that wee ought to be as diligent for the true doctrine as others are for that which is false We gather therefore that diuers forged Apocriphall and such like writings should be in the Church So as there is required very great iudgement in reading Wherefore let vs not be dismayed with Popish writings but let vs try all things and keepe that which is good 2 That euery man is according to his place to encounter with false teachers And these onely haue taken in hand not finished but I will saith Luke goe thorough withall The second reason they did it of their owne heads but I doe it by the instigation of the holy Ghost Obserue that wicked men doe intrude themselues into matters without a calling that godly men vndertake duties God onely mouing them Que. But it may be demaunded how I shal know that I am stirred vp of God to doe any thing Aun By obseruing these things 1 That the worke be honest 2 That you be furnished with gifts neceslatie for the discharge of it 3 That mouing authority concurre God within vs the Church or the common-wealth or the family without vs. 4 That you seeke to obay God and to doe good vnto others The third reason is in the verse 2 3. Verse 2. and 3. I know all things most perfectly wherein he sheweth the worke of others towards him and his owne industrie towards the thing it selfe The worke of others is as they haue deliuered them vnto vs which from the beginning c. by whom is meant the Apostles For these were they which saw them their selues and were Ministers of the word Where is contained a description 1 of persons which are such as saw or were Ministers of the word 2 Of action haue deliuered By the word some vnderstand Christ not vnsitly but Luke doth not vse to speake so I thinke therefore that the preaching of the Gospell is meant looke Piscator vpon this place I gather 1 That the word of God is knowne to no body from himselfe 2 That the word of God is most excellent where-vnto the Apostles haue serued as Ministers so as none ought to contemne the base function of the ministerie 3 That those which saw and were ministers of the word ministred vnto the word and not vnto themselues The action is haue deliuered that is haue related by word of mouth Is there place then to be giuen vnto traditions yes surely to written traditions but not to vnwritten excepting only such as appertaine to decent and comely order and not to godlines Obserue
the Priest was in the holy or most holy nothing was said so as the people were not defrauded of edification in the Papists Churches most is done in the Chauncell which the people heare not but walke vp and downe in the body of the Church To this Zachary came first not onely dooing the dutie but in manner and forme as it should be the like must wee doe 2 He was not content to be in the place but to doe the dutie substantially no more must we 3 Though the Temple were then euen a den of thieues hee did not for his part forbeare to come to due his dutie commaunded Why then should we forbeare Gods ordinances for wicked resorters to them so that we doe not cōmunicate theyr sinnes The owner of the Temple is the Lord Iehoua the true God the Father Sonne and holy Ghost Not that he was tied to the Temple or did infuse actuall holinesse into it as some fondly thought but for that 1 God commaunded it to be built 2 It was dedicate to his honour and seruice 3 Thereupon called by his name 4 Wherein himselfe made speciall appearance in fauour 5 And still though it were prophaned kept the name and vse 6 Till the Iewes not returning to God it was vtterly rased 1 Learne first not to thinke superstitiously of Churches putting holinesse in the place 2 Wee must not iudge of our deedes by intention it is necessary to haue Gods warrant for euery thing as Salomon had for the Temple 3 Publique places are for Gods publique seruice 4 And should be called by his name if by any 5 In holy publique assemblies there is a more speciall presence of God 6 Therefore let vs looke to our feet when we come thether Eccle. 4 5. 7 Churches that haue beene abused the abuse taken away may serue for the worship of God 8 As the Lords Temple when the people among whō it was would not repent was turned so may any visible Church be defaced Verse 10 The second thing done in the time is that the whole multitude of the people were without in prayer while the incense was burning This setteth out the time precisely and seemeth to haue beene in the feast of trumpets Iohn was prophecied to be the voice of a crier Hee began to preach in the feast of trumpets therefore it is most likely he was thereabouts conceiued which was the 11 of September on Thursday For Christ who was 6 months younger then Iohn was conceiued the 25 of March But be this as it may be heere are fiue things to be marked 1 What was done they prayed 2 Of whom the vvhole multitude of people 3 Where without 4 When while the incense was burning 5 How long while the incense was burning I shall not neede to shew what it is to pray It is crauing things needfull of God according to his will or so praysing him It is not said whether one vttered the prayer and the others ioyned thereto or whether as in singing of Psalmes they all vttered them together I thinke this latter Looke the title of the Psalm 22. Sure it was some set forme of prayer to agree with the set forme of the incense-burning Forget not then 1 That one of practise in the Temple of the Lord is to pray 2 That set formes of prayer are warrantable 3 That they should be resorted vnto 4 Then is Christes intercession for vs when we by his Spirit can pray for our selues The people prayed The people are heere such as Paule 1 Cor 14 23 calleth vnlearned Not Priests though it can not be thought but some Priests were among thē but they are thus called by the greater part who for that as some think this was one of the three feastiuall times when all the males were to appeare were of diuers sorts some of higher place who might pretend employment in greater matters poorer who might alledge that they could not attend this ouerlaboured who should need refreshing VVomen are not heere mentioned but sure it is there were of them As may appeare by Anna 1 Sam 1 and Luke 2 30. Mary came vp with Ioseph to the feasts afterward Yea children came as may appeare by the precept Exo. 23 17. and the practise Luke the 2 42 43. Thus seemeth Paule to haue beene brought vp Nowe for that good examples are patterns for vs we must learne 1 Not men in high place to pretend employment vnnecessary for exemption from the duties of the worship of God though the duties seeme baser as ordinary prayer 2 Poore men in pretense of needing to worke or buy c must not forbeare 3 Seruants should not make such times only for bodily refreshing 4 Yea women which aske more dressing and nurse children must all they can cast to be at such assemblies 5 Children should their way chalked to the house of God They were in the Temple singing Hosanna Now some thinke that this meeting was on a weeke day to wit Thursday for which I will not much contend Sure it is Gods seruants did resort together to the worship of God not only on the Sabbaoths and set feasts but on other dayes God appoynted the daily sacrifice thether to did Anna Luc 2 37 resort Gods seruants meditate in his word day and night A practise see Act 13 42. And such exercises as are needfull warrantable by the good lawes of our country should we take as appoynted from God We ought therefore to resort to the weeke exercises especially 1 For that we haue as necessary vse of them for our soules as of markets for bodily affaires 2 They will be in steede of houshold exercises which all should haue but few haue 3 Men are so ignorant as it is very necessary thus to be helped 4 Few or none absent but spend as much or more time in the weeke worse 5 Men may make supply of the time by rising early going late to bed working harder spending lesse 6 It hath beene the practise of best Churches 7 This people haue done it more heertofore then now Men should not goe back 8 Strangers doe come 9. Those who are nigh the Church haue little excuse 10 By thus resorting we should bewray our true loue to good things when thus without constraint we resort We would not secure any man and speake but for the good of all This people praying was a multitude and whole It is thought this multitude came by occasion of the feast according as Exod 23 14. Yet sure the trumpets was not one of thē but might be about the feasts of trumpets Sure this multitude was either by occasion of the feast or otherwise If it were by occasion of the feast marke Exod 34 24. 1 God promiseth his people outward things if they seeke spirituall 2 The people trust God and doe not feare want 3 They had their whole families in good order who could bring them thus thether If it were not by occasion of the feast yet did Gods seruants so in