cold water they shall not loose their reward Some receiue him with small knowledge weake fayth they are children if they will grow and continue Some are receiuers in many and great crosses yet vvill theyr beeing children lessen and ease their crosses Now then seeing that receiuers of the Word haue such fauours who would not receiue Or seeing that the Word doth so think of receiuers why should not we make great account of them But heere it may be demaunded 1 Is our receiuing the Word a cause of our beeing the children of God Aun No wee are children adopted in Christ It is no working cause with God it onely declareth vnto me 2 Is our receiuing before our beeing children Neither In order is first beeing a child then followeth receiuing though sometimes for time they goe together 3 What then is the meaning heereof Aun The Euangelist writeth to young and new receiuers who were willing indeede to receiue but presently saw nothing but crosses and calamities hee therefore wisheth thē to know theyr estate though nothing yet that they are the children of God whereuppon Paule prayeth for the Ephesians 1 chap 18 verse 1 By this Christians should learne not to mislike theyr present estate for crosses but to search into it they shall find matter of great comfort 2 That neuer any sauing grace is alone receiuing is with adoption so as that we finding out one sauing grace in our selues we may be sure that we haue more 3 Adoption is in the beginning of all sauing graces 4 We may iudge of our adoption by our receiuing the Word Now followeth the noting of these parties 1 by theyr beliefe and wherein is the action or dutie and obiect Action or dutie is belieuing whereof wee haue spoken in another place Obiect his Name his that is the word comming as before His Name by a manner of speech in the Hebrew tongue is put for himselfe God is his Name Gods Name is himselfe Now him must we vnderstand as before verse 11. 1 Mark that first the things that make the word known are called himselfe so as that as we vse them we vse him 2 That faith is a note of a true receiuer 3 That faith especially respecteth Christ Verse 13 Thus farre for their beliefe their birth followeth verse 13. Wherein is shewen whence they are not borne and whence they are They are not borne of blood nor of the will of the flesh nor of the will of man These three branches for substance signifie one thing Blood the Greeke is bloods that whereof man taketh his beginning of conception or his beginning to be in the world Looke Ezech 16 6. Will is heere strong lust concupiscence as is in creatures for procreation Flesh some part or nature vnregenerate Will againe as before In all which the Euangelist would note the vsuall beginning of man 1 Which first it is good for vs thoroughly to think of 2 In thinking thereof to keepe a tenor of humility considering whence we rise 3 Note the vile lusting of the flesh 4 Learne to speake vnseemely thinges comely and honestly By this the Euangelist would shew that the vsuall manner of birth maketh not one the child of GOD not but that Gods children are carnally borne but this is not sufficient Quest How is it said 1 Cor 7 14 that theyr chyldren are holy Aun Not morrally but so as that they may not be hindered of the seales of the couenant 1 Learne heereby first not to reioyce in nature parentage c. 2 Presume not too much of good natures 3 Let parents helpe their children to another birth Now followeth whence they are borne to wit they are borne of God where first we must a little open the words God is essentially Father as 1 Peter 1 3 the Sonne as 1 Iohn 12 the holy Ghost as Iohn 3 3 5 for the workes of the Trinity to the creature are ioynt Of in greeke en vsually signifieth matter heere it doth not so but the efficient or first worker In deed naturall parents are so efficient as of their matter we came so is it not in our spirituall begetting Borne should better be begotten to expresse the greeke word and the thing heere meant The mother properly beareth heere God is as a father who begetteth so that the meaning is the whole holy Trinity worketh in vs this change This being borne is the same with being the child of God saue that there is signified one kind of being child to wit by adoption heare by regeneration there title heere possession as it were in part To better vnderstanding heereof we may consider the thing the Author the thing being begotten and this in the necessity of it and in the nature The necessity is such as that the Euangelist noteth it not onely to be commendable present but necessary so as without it we shall neuer well entertaine the Word Looke Ioh 3 3 5 7. So as vnlesse we become as litle children we cannot enter into the kingdome of heauen The nature is not a like vnderstood of all some take it for that which is called sanctification others for the whole worke of grace with whom I ioyne And as it is called regeneration or begetting so is it like thereunto saue that generation produceth substance this doth produce onely qualities and not all not powers but habits restoring to the power integrity with ready applycation to the first and proper obiect Christ defineth it Iohn 3 3 to be borne begotten againe the kind of it birth begetting the property of it againe 1 Birth or begetting in this kind hath infusion of life this is called seed of God 1 Iohn 3 9 to wit the gift of the holy ghost like naturall heat this continueth as long as spirituall life continueth 2 Diffusion of it ouer the whole man powers parts practises the counter-poyson of originall sin The property againe not to the same life as Nicodemus thought but to another which is called the life of God Christ the inner man the new man And is When a man in any life naturall ciuill houshold solitary sociall pleaseth God 1 When is that 1 when he is quickning his faith and repentance 2 Hath direction for euery particular 3 Doth euery thing thereafter in Christ 1 Where marke that the life of the regenerate and vnregenerate may be in the same things 2 That regeneration stretcheth to the whole man Que. But it may be demanded Is not one regenerate partaker of naturall birth Aun Yes but so as that which he receiueth from nature is ordered by the Spirit By this it may appeare that all are not regenerate and that it is hard to be regenerate Thus much of the thing The Author followeth God and God only For there is no begetting but of the flesh or God that which is of the flesh is flesh Now indeed though this new birth be principally of God yet are there vnder seruing causes whereof for all that none haue power to
afflictions And that it is peace of conscience increased it is cleere Bare peace is but quietnesse ioy must needes be more and therefore followeth vpon peace Psal 32 11 Gala 5 22. Besides it is with such a feeling of the fauour of God as that it is part euen of the kingdom of God Rom 14.17 And therefore by Peter is called glorious ioy 1 Peter 1 8. How it maketh to reioyce in afflictions Paule sheweth Rom 5 3. Now no doubt Dauid prayeth for this as it should be in the children of God for Paule 1 Thes 5 16 requireth thē to reioyce euermore to the Phil 4 4 Reioyce in the Lord and againe I say reioyce Hauing thus in some sort seene the meaning of this first branch we cannot but learne somewhat by it And first that howsoeuer all ioy haue some sweetnesse yet the Prophet desireth none that is of the worlde So ought we to doe and if God send it to endeuour to vse it aright which is very hard 2 Againe in that he is thus earnest for this ioy it appeareth that eyther he had it not at all now as was most likely by reason of his grieuous sin or not in such measure as he longed for it And sure it is that nothing quaileth allayeth this ioy more then sin 3 A man may be in the fauour of God and alwayes not feele ioy in the holy Ghost Indeede it is an excellent gift but such as many times Gods children want though neuer they want matter to make them reioyce This is the first branch prayed for the second is gladnes this is increased ioy He feeling intolerable griefe for sinne can neuer be satisfied but wisheth all comfort to his broken hart So did he Psalm 32 11 and Phil 4 4. Nowe indeede well might the Prophet be stirred thus vp to pray for the sundry great causes of griefe which hee might finde in himselfe as other the children of God who sometimes may be brought so low as to think that all Gods comforts are too little for them 1 So as that men must not giue ouer though sometimes they be brought so low 2 Besides it is a good signe to find the want and long for the hauing of this ioy and the more the better Now followeth the thing which on Gods part he prayeth for Make me to heare Wherein is the Authour and the meanes The Authour is God who onely can giue this ioy Ioh 16 22. So as that it neuer can by any be taken away To whom we must onely seeke 1 The meanes is hearing For this ioy beeing a fruite of fayth is bred by the word of fayth which especially is the Gospell so as all must attend thereto 2 In that he desireth to be made to heare this ioy whereas ioy indeede is rather in feeling he sheweth that we must hang vpon the word wayting against heereafter to be full possessed of this ioy heere wee heare of it after wee enter into it according to that Enter into the ioy of thy Lord. Thus much of the thing nowe followeth the end That the bones which thou hast broken may reioyce It is allegoricall that is one thing is saide and another is meant The Prophets minde is to finde some sweet comfort after great griefe hee vseth a comparison of broken bones which are meruailously painefull to any in whom they are he seemeth to fetch this speech from the practise of Lyons who first breake the bones then deuoure So saith Ezechiah in his great griefe Esa 38.13 He brake all my bones like a Lyon For so in Daniel 6.24 are Lyons said to haue broken the bones of Daniels enemies ere euer they came to the ground And therefore it is obserued in the first booke of Kings 13. chap. 27. verse that when the olde Prophet came and found the body of the younger Prophet dead that the Lyon had not eaten the carcasse nor broken for so the Hebrew is that is the bones of the Asse So as in the middest of this griefe of Dauid he seemeth to himselfe to see God as a fierce Lyon to come vpon him and put him in great paine and more feare All this is in the conscience so as that vnlesse one haue felt the wound of spirit hee could hardly gesse that it should haue such terrours See in Dauid that the greatest griefes that are doe not straightway shew a desperate estate God can euen bring to the gates of hell yet raise vp againe as he did him 2 And yet that it is a good thing according to the greatnes of sinne greatly to sorrow Our Sauiour liked it in the woman that washed his feete with her teares 3 But alwayes in the middest of terrours we must take heede we be not driuen from God and onely poare vpon our griefes For Dauid nowe could pray that these his bones might reioyce that is that hee might feele as much comsort as he had felt sorrow Shewing that as God can so many times he doth send meruailous ioy after griefe Thus much of the second petition a third followeth Verse 9 verse 9. Hide thy face c. Which is in part a repetition of that which was generally prayed for in the first verse of the Psalme is in it selfe a desire for to haue pardon of sinne It consisteth of two branches bearing the same fruite and signifying the same thing The first braunch is Hide thy face from my sinnes Which wordes are not in their proper meaning Face is put for the eyes and eyes for sight and knowledge from vvhence ariseth bewraying of mislike For when we see a thing that displeaseth vs we bewray our mislike by our countenance And therefore Dauid would haue God not to looke vpon his sinne least he should as he iustly might mislike him Hiding is that Dauids sinnes come not into Gods sight But heere may be a question How can any thing couer Gods eyes who is all eye and euery where Aunswere These thinges are not spoken properly but to our capacitie whereby Dauids desire that God should not so take knowledge of his sinnes as hee should punish them is set downe Indeede nothing can couer Gods eyes against his will yet himselfe may shut his eyes or winke as Acts 17.30 and though hee cannot choose but knowe our sinnes yet he may choose whether he will mislike vs being in Christ or punish vs for them which is the thing that Dauid desireth Now the onely veile that couereth Gods eyes from beholding our sinnes is Christ and his righteousnes which God the Father beholding doth so like and take such pleasure in as that he respecteth not our vnworthines nay looking through Christ doth account vs worthy The other branch followeth Put away all mine iniquities Which because it was in the beginning of the Psalme needeth not heere to be treated of Now followeth a fourth desire in the 10. verse Verse 10 Create in me a cleane heart c. And this is for sanctification as
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
callings idle vnprofitable busie-bodies in others mens matters 2 Deserue well of all they shall be more then beastly that then will be angry 3 Marke mens dispositions such as are giuen to anger take heede of prouoking 4 Alwaies giue as good speech as possibly may be 5 Be not hastie to tell reports when you report make the best of it so far as you may with good conscience 6 Though you be much prouoked sometimes hold your peace Ierem 28 11. 7 You must sometime forbeare your right If anger arise in our selues 1 let it not continue too long it continueth too long when it hindereth or lesseneth any dutie of godlinesse or loue 2 Doe nothing while that stirreth in you Athenedorus wished Augustus when he was angry to repeate the letters of the Alphabet before hee did any thing thinking that in the meane while anger would alay The same practise had Theodosius Artichas said he would haue corrected his seruaunt but that himselfe was angry Fredericke the Duke of Saxony when he was angry would shut himselfe vp in his closet and let none come at him till hee had maistered his anger If it arise in others by our meanes we must follow Christes counsell Math. 5 23 24 25. God himselfe was carefull presently to pacifie Ionas 4. The same must we do yea though we giue no iust cause Though the greeued party be inferiour to vs though we be counted fooles for our labour Yea so farre ought we our selues to be from anger that though all thinges were taken from vs wee should not for our owne sakes be angry A tryall whereof Luther saith is if wee can wish to be wronged and iniured Nay one saith then shall wee be free from anger when whatsoeuer euill befall vs we can thinke that we are not worthy of so good an estate Now indeede well doth our Sauiour forbid anger for of it commeth hatred enuie back-biting and such like so as that vnlesse the doore of anger be shut the other as in an open flood-gate come rushing in This anger is so forbidden as that the contrary thereto is commaunded Contrary to anger is that which we call liking whereby without passion or stirring wee rest well contented and apayed with our brother or sister This is the fault the greeuousnes followeth in the desert of it which is to be culpable of iudgement that is a great fault deseruing punishment which our Sauiour setteth out by the manner of proceeding in the ciuill Courts among the Iewes They had diuers the smallest was wherein the Triumuirie or three in commission sate who ended smaller matters and set punishments accordingly Nowe as those Iudges did punish malefactors though with gentle punishments so this fault of being angry vnaduisedly though it seeme small shall not be vnpunished as in those Courts This place therefore and the like following of this kind make nothing to proue veniall sinnes all shal be punished according to their desert Now the wages of sin is death And that vnaduised anger is punished it may appeare in Moses who though he were otherwise meeke grew when he smit the rocke twice so impatient and froward as some think it to haue beene a chiefe cause why God was displeased with him that he would not let him enter into the land of Chanaan The second degree followeth Whosoeuer saith to his brother Raca shall be woorthy to be punished by the Counsell Where is the fault likewise and greeuousnes thereof The fault is saying Raca to a brother Brother as before neighbours Raca all doe not interpret a-like It seemeth to be a broken speech of an angry mind breaking out and bewraying it selfe somewhat though not fullie in token of mislike whereof there are diuers in euery language as tush fie pish c. in ours Some think it to be a disgraciue speech much like when we speake thou to one in scorne and contempt Some thinke that it commeth of the word Rach in Hebrew which signifieth to spet as if Raca saying did signifie that the party to whom it were saide deserued to bee spet vpon or as that in contempt of him we would not forbeare spetting in his presence Sure it is a note of mislike and may come of the word Ric which signifieth empty or light head before whom we care not in contempt to vse some vnseemely gesture in witnes of mislike Num. 12.14 If her father had spet in her face that is vsed some disgrace vnto her as this spetting was wont to be one Looke Deut. 25 9. Raca then is the bewraying of an angry and festering mind by some vnseemely and vnperfect speech or behauiour And may be 1 In countenance 2 mouth as in mowes c. 3 in words as tush fie c. 4 in making a loud and vnseemely noyse Eph. 4 31. 4 in scoffing Gal. 4.29 5 In bitternes Eph. 4 31. Now heere as before liking was commaunded so open loue contrary to raca is enioyned so as that wee should declare it by all the meanes wee can as gesture voyce and sound and such like This is the fault the punishment and greeuousnes followeth shall be worthy to be punished by the Counsell Heere as before our Sauiour taketh a comparison from the Iewish courts for as before hee expressed the punishment due to the former faults comparing it with the punishment in a lower court so doth hee heere Aboue the former Court was one wherein 23 Iudges were in commission These dealt in greater matters and inflicted greater punishments So shall they who offend in this kinde of saying Raca haue greater punishment then the former The third and last degree foloweth Whosoeuer saith foole shall be worthy to be punished with hell fire The fault is to call foole This terme is put for all vnseemlie manifest behauiour bewraying a ranckling and festered minde with anger and hatred so as that this worde is not onely meant but any of the like or worse meaning as asse blocke dolt knaue and drab whore c whereby we disgrace the partie made to the image of God And seeing that vile wordes are forbidden it necessarily followeth that blowes and such like must be forborne But it may be demaunded may not Gouernours vse such speeches some time Aunswere The sildomer the better and though that Christ himselfe did so yet is it hard for vs to doe as hee did He had the Spirit without measure and could not sin Indeed sometimes Gouernours may sharply rebuke 1 faults rather then men and 2 men onely in hatred of faults with 3 loue which desireth the reformation of the offender If they be angry vnaduisedly or discourage their inferiors they sinne Heere then all manifest signes in speech and deede bewraying anger and hatred are condemned Which beeing many I forbeare to reckon them vp Now as all these practises are forbidden the contrary iâ— required in all that we can most manifestly to witnesse our loue The punishment of this fault remayneth shall be worthy to be punished
of God by death iust diuorce malitious desertions and then the suruiuer and innocent partie after due proceeding may marie againe though neuer so often so as that second third c mariages are not vnlawfull They of the Romane religion erre in counting one to haue two wiues who hath married againe after the first mariage dissolued or who hath maried a widdow To mariage God calleth all such as haue not the gift of continencie so as that they may not forbeare mariage without sin Looke 1 Cor 7 9. Yea any whosoeuer haue made a vow to the contrarie For no vow must binde to sin and a man must sin where he hath no gift to doe otherwise Those haue not the gift of continencie who doe burne 1 Cor 7 9. To burne or to be burnt all doe not vnderstand alike They of the Romish teaching holde that it is to commit fornication that is I take it whoredome as though effeminatenesse Sodomy and such like were no faults The Apostle speaketh of a thing that few did take to be a sin many knew that fornication was but hee noteth the roote and originall thereof concupiscence or desire which few did know Rom 7. And surely it were very strange if onely before fornication the Apostle should preferre mariage such an honorable ordinaunce of God as was giuen in mans innocencie To burne therefore or to be burnt in the place before alleaged is to be interpreted according to the vse of tongues and speech Virgill saith of Dido wretched woman shee is burnt or burneth after Aeneas Another saith that Cupids darts are dipt in fire Earnest desires are meant So Hosea 7 4 they are as an ouen heated by the Baker Paule speaketh more plainlie Rom 1 27. they burned in lust one toward another So is it taken heere to be burnt or burne with lusts which is when a partie hath an vnconquerable armie of vnchast thoughts and desires in him dishonouring him and his vessel Thoughts and desires signifie all motions army manie and oft for sildome is any alone Vnchast are those which are not toward ones owne maried companion Vnconquerable they are whē they cannot be ouercome but doe ouercome and make one yeeld to them This one shall finde in himselfe if hee cannot with quiet conscience liue in the feare of God discharge of his dutie but these thoughts will possesse they are vnconquerable Wee may not vse phisicke which destroyeth nature to take them away since that we haue a remedie Such as may be mastered must neither must we for thē be called to marriage Meanes to quell lusts and thoughts are 1 moderate diet especially in not beeing giuen to wine or strong drinke 2 Not too much sleepe nor too soft attire 3 Companie 4 Talke 5 Spectacles pictures or such like readings amorous To these must alwaies be ioyned 6 exercise of the word 7 prayer with fasting not to hurt the body But one may say how may I know whether I haue vsed these meanes sufficientlie Aunsw Indeed it is somewhat hard so to doe 1 but be constant and earnest in the meanes and God shall in time giue vs to see 2 Choose out some faithfull eperienced men to whom open your hart and heare them 3 After the vse of meanes finding no setled perswasion I take it the safest for a partie to thinke that hee hath not the gift because it is rare What if in mariage I cannot containe I hope none is so vile that were most fearefull there is no remedie for such till they die This is the thing commaunded whereby the contrarie forbidden might easily be set downe but to spare labour least while I should set it out to auoide some might take to follow it this that hath been said of one onely part shall suffice Commaundement 8. Thus much for chastitie now followeth the commaundement for maintaining of goods and it is Thou shalt not steale Wherein is the partie thou the thing steale None vnder any colour whatsoeuer must steale To steale is priuilie to take away but heere it signifieth any kinde of iniustice about the commodities of this life in the same sence is called oftentimes in the scriptures couetousnesse This is called idolatrie the roote of all euill which should not be so much as once named amongst vs Ephe 5 3. that is with liking Commodities of this life are such as are valued by money to say it is so much worth life and chastitie are aboue all worldly price These commodities are other folkes or our owne Other folkes commodities we must not 1 possesse if we haue them but restore them 1 Whatsoeuer we get by force or craft Looke Luke 19 8 in this kinde sinned Ananias and Saphira with-holding part of the dedicate thing Act. 5. 2 The labourers wages to him when hee hath earned it Iames 5 4. 3 The pawne or gage of the poore Deut 24 12. of this kind is any thing that is committed to vs of trust to be restored as fruite of the vineyard Math 21 41 and Exod 22 7. 4 A thing found Deut 22 1. But what if I know not the true owner the safest is to giue it to the poore except the law of the country doe otherwise appoint 2 We must not take other folkes goods yea all bribes taken are condemned 3 VVee must not so much as desire other mens goods 1 Tim 6 8 9. Neither in bare desire nor any other practises Desire is in longing and wishing by thoughts words as to say I would I had so much of the King of Spaynes gold c. Practises are infinite out of bargaining in bargaining 1 All conny-catching is condemned whatsoeuer 2 All Vsurers practises 3 All gaming to winne by 4 All hurtfull and cosening artes of fortune-telling casting natiuities telling of things lost c. for mony 4 Neuer a trade but hath his mysterie or mischiefe wherby it beguileth others These all other infinite are condemned though they doe not succeede 4 Wee must not impaire any of our neighbours goods Exod 21 34 Exodus 22 24 25 26. Dauids hart smit him when hee had cut off the lappet of Saules garment though himselfe was neuer the better for it Thus did Absolon wrong Ioab in setting his corne on fire not to benefit himselfe 2 Sam 14 30. 5 All that wee can wee must increase and maintaine the goods of other Philip 2 4. Thus much for other folkes commodities For our owne some duties concerne vs. Quest May one be a thieefe in his owne Aunswer Yea in such things as he thinketh is owne We haue nothing ours we are but Gods stewards and baylieffes we must be accountant vnto him so as if we doe otherwise then he will haue vs we embezell and steale God will haue vs not to liue idle but in the sweat of our browes Looke 2 Thess 3 10 11 12. Be wee of what estate and condition soeuer prince people one or other To this end must wee haue an honest and lawfull
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
is witnessed of Abraham that hee did belieue Gene 15 6. Zachary did desire a signe in the former sort and is iustly punished therefore It is worth the marking that Maries speech dooth not much differ from this Looke Luke 1 34 yet her mind was farre differing from Zacharias 1 Marke that likenesse of speech doth not alwaies argue likenesse of disposition 2 We hardly belieue Gods bare word 3 It is a sinne not to belieue the word without a signe Therefore Papists wrong themselues when they require miracles for our doctrine He sheweth he hath some shew of reason to demaund a signe for I am an old man c. And heere it is well that Zachary remembreth his condition as wee all should old or young that we are mortall But euill it is that Zachary abuseth the course of nature to impeach and weaken the power of God as wee many times doe Thus farre the demaunde or occasion now followeth the matter of the answer verse 19 20. Verse 19 All which is to shew Zacharias that he had no cause to doubt that he should haue a signe But first marke the Angell doth not shake of Zacharie and giue ouer further conference vppon his vnbeliefe but yet vouchsafed to continue speech So good is God to sinfull man so kind should wee be in our charge when there is no sinning wilfully to follow and conuince all wee can Now the Angell sheweth that Zacharie hath no cause to suspect him of falshood from his nature office calling Nature for that hee is an Angell as appeareth by his name office and calling in the rest No good Angell will or indeede can lye I am such an one therefore That hee is such an one appeareth by his name I am that is I am called Gabriell Marke first if Angels words be true much more Gods The Angell telleth his name to shew that these are a part of those matters that were before expounded by this Angel to Daniell in his prophecie and so to get the more credit VVhere one would maruaile that a man seene in the Scriptures as it is like Zacharias was could be ignorant of this but such are we most of vs. Quest Haue Angels names Looke Tremellius notes on the Syriac Paraphrase in this place and on Iunius vpon Tob 12 15. Aun I thinke they haue not for indeed it is not needfull God and themselues knowing them and distinguishing them well enough And though GOD be said to call the starres by theyr names the meaning is that God knoweth them euery one and hath them at his commandement So as when Angels are named it is but for our capacitie The office is that he is standing in the presence of God It is a speech taken from men shewing speciall fauour to theyr attendants The Angell heereby meaneth that hee is not the basest euen among the Angels The Angels thinke no scorne to serue God 2 they are very diligent Though the phrase meant hee is wont to stand in the immediat presence of God yet we may learne euen in our places we are before God The force of the reason is this I am in very chiefe place therefore I doe not lie Whereby he teacheth the greater his place is the lesser should his sin be His calling is that he is sent and that with his message Sending is commaundement from lawfull authoritie to goe 1 The Angel came not without sending no more must any 2 The Angell beeing sent in matters of the Gospel did not disdaine men should not think theyr sonnes too good to be Ministers 3 Men may presume they are sent when they haue a gift and their vse thereof is required by lawfull authority The message was to speake and to tell these glad tydings The Angell would not speake without Gods direction we must doe nothing without the same Euen speech is a good mercy of God Our harts must needs be dull when they will not belieue glad tydings for themselues Hetherto that Zacharias had no cause to doubt now followeth touching his demanding a signe which in some sort is granted For himselfe is the signe Where we see that a man in some sort may haue his desire and be neuer the better as Lot Genesis 13. Baruch Iudg 4. So as that it is not good to let our selues loose to by and rouing desires but onely to hang vpon God Verse 20 Now in this 20. verse where is the signe is the Preface Narration Preface in the word Behold It is an vsuall word in the Hebrew tongue in turning the narration to shew some presently certaine thing not alwaies a wonder So as God can presently conuince The narration is in the rest and telleth Zachary of a correction which he is like to haue So as The godly are subiest to the crosse Not to discharge punishments otherwise to be suffered afterward but 1 To bring them to see theyr sinnes 2 To seeke forgiuenesse of them in Christ 3 To take heede of them for afterward 4 To exercise their faith and repentance stir them vp to prayer humiliation compassion c. So as that when we haue any crosse wee should vse it to these ends Of this crosse are noted the kind dumnesse continuance cause Kinde in that it is told him he shall be dumbe and not able to speake 1 So as wee must acknowledge speech to be the gift of GOD. 2 That God can punish like fault with like correction He that belieueth not the word shall not speake hee that harkneth not to Gods word shall speake none of his own c. Take heede then of sinne for as euery sinne hath his baite so hath it a whip 3 That God in the midst of punishments is mercifull He leaueth to Zachary his hearing seeing vnderstanding c. There is none of vs but in our greatest crosses wee may obserue many mercies of God towards vs so as wee ought to forbeare murmuring and exaggerating our griefes The continuance is vntill the day that c. This was ouer or vnder tenne months So as the crosse continueth sometimes somewhile vpon Gods children this could not be but great that Zacharias speech which was wont to be vsed in profitable matters for teaching his houshold for prayer for conference should be restrained yet so it is 1 The longer crosses continue the better should we be by them 2 And get more spirituall prouision for the bearing of them Now God limiteth this time to make Zachary as desirous of a sonne as hee was distrustfull when one was promised The cause remaineth because c. Not to belieue is not to belieue the truth It is a fault not to belieue Gods word how improbable soeuer it seeme 1 An Angell is not to be belieued if hee speake otherwise then is written 2 Angels and Ministers wordes from God must be belieued 3 Euery parcell of Gods word in time shall be performed Thus far the Angels speech alone now follow certaine euents with it and vpon it verse 21
of Palestine and neerest the Gentiles In this did Christ much preach as Esay 9 1 Math 4 15. In the lower was Nazareth Not much is written of Galilee for that the people of God had not much to doe with others we may see there was a Tetrarch of it Luk 3 1. One might haue thought that Italie or some other countrie might haue beene chosen especially considering Ioh 7 52 and that one writeth Ortel that the other Iewes were wont to mock the Galileans as we may partly see in that speech Thou art a Galilean And indeed so said Iulian the Apostata Thou hast ouercome me O Galilean to Christ Learne that euen Pharises and learned men may be deceiued 2 Tâ—â— God is not tied to any place but is free as pleaseth him to doe so as in respect only of place we should thinke our selues neither better nor worser 3 Neuer iudge of a man by his countrie as to say borne heere therefore of this or that disposition grace worketh wonders 4 Good people in not the best places are the same 5 There is vse euen of Geographie and such knowledge 6 Vse often is not sufficient to gather for euer The citie is Nazareth in the tribe of Zabulon Heerevpon was he called a Nazarite and all that belieue in him Act 24 5. The Papists tell strange things of Maries house the translation whereof erected the Lady of Lauretto See Adrichom Nathaniell thought that no good thing could come out of Nazareth Ioh 1 46 and yet Christ was conceiued there No doubt the towne in former time had beene so euilly disposed as that it had discredited it selfe for afterwards One would haue thought that Hierusalem had beene a fit place for the mother of Christ to dwell But marke 1 God seeth not and iudgeth not as man seeth 2 People who dwell in townes had neede to looke to themselues not only for themselues but for others after least they hurt and discredit 3 What a credit it was to whole Nazareth that Mary liued there so are good persons to their places 4 Gods Angels can find out any of Gods children in what corners soeuer they lie 5 Gods children are not giuen to affect greatnesse of place to forsake Nazareth to get them to Hierusalem 6 In any case to take heede that we put no holinesse in Maries house as the Papists God is not tied to the walles 7 Nazareth now being possessed by Arabians teacheth that there is no priuiledge for places The person to whom the Angell was sent Verse 27 was a Virgine affianced to a man whose name was Ioseph of the house of Dauid and the Virgins name was Mary The first marke is that she is a Virgin A Virgin is of verginitie Virginitie is chastitie in neuer-maried life Though it be meant she was a Virgin before this her being with child yet is it very probably to be thought that she was so afterward for euer in that it is to be thought that soe chosen a vessell for such a purpose was kept holy for euer vnto the Lord. Ob. 1 Christ is said to haue brothers and sisters Aun That is according to the Hebrew phrase kinsfolke 2 Vntill may seeme to note knowledge for afterward Aun Vntill is many times put for for euer Math 28 20. Some enquire whether she were a vowed Virgin or no and Papists thinke that she was vowed But it is not likely for that no such vowes were in vse among the Iewes and she was betrothed with purpose to haue solemnized mariage Math 1 18. It was a blemish to Iewish Virgins not to marry Therefore is it noted there Virgins were not praised Iepthes daughter was mourned for being a Virgin and a woman was not thought to haue rest till she had an husband The Iewes did highly magnify mariage Others set downe her age about 15 or 16 yeeres that is not sure certaine it is she was not old And that shee was a virgin Esay noteth 7 14 which the Iewes with all theyr glosses cannot deface It is noted as a wonder it hath the letter He of notice c. And very expedient was it that she should be a Virgin 1 That Christ might not be gotten by sinfull man 2 and might not haue two fathers 1 Now whatsoeuer be heere noted of Mary for virginitie none must fondly affect virginitie she was extraordinarie and had a gift others with whom it is not so ought to marry 2 She beeing young wee may note a patterne of rare grace and godlinesse in corrupted times 3 We shall neuer spiritually coÌ„ceiue Christ in our harts vnlesse we be pure virgins to God hauing nothing to doe with loue of sin The second marke is that she was affianced to a man whose name was Ioseph c. VVhere is noted her disposition to marriage and the partie to whom Her disposition is affianced Affianced is as wee speake betrothed or contracted Some make two sorts of affiancing 1 Promised barely for marriage 2 Giuen to marriage but not knowne The Papists vnderstand the latter here though onely the former be meant as may appeare Math 1 18. Quest Why was she betrothed Aun 1 For the honour of marriage 2 to auoyde all iust blame among the Iewes 3 that she might haue safegard succour in flying to Egypt 4 that none by her example might haue colour of vnchastitie 5 Some say that the deuill might not know the conception of Christ This her beeing affianced was according to the word of God as may appeare in the old Testament and according to the order in the Church of God is very requisite not onely 1 for the further increasing of loue 2 and preparing to matrimoniall duties 3 but that such a strait knot might be leysurely tied 4 So as if any thing were to be altered it might in time be preuented before consummation 5 as also that men and women might with the more grauitie and reuerence come together not as Beastes or birdes which choose their makes and company presently Quest What is affiancing Aun It is a promise lawfull mutuall voluntarie of mariage between a man and a woman marrageable A promise I take to be a manifest present bewraying of the mind to doe a thing by words writing or deedes or signes present so as that it is not enough to haue a purpose or intent wish c. A forme whereof may be this I promise to take thee in marriage or I take thee for my espoused or promised or betrothed It must be lawfull by Gods lawes and mens lawes This stretcheth very farre Marriage by Gods law must be 1 in the Lord 2 approoued by consent of Parents if there be any Mans good lawes must be kept Mutuall is of each to other Voluntary requireth that it be not compelled each partie must be willing and cheerefull with it The thing that affiancing respecteth is marriage It is only betwixt two persons Marrageable are such as for age religion kinred c. may lawfully marry Now