A Key to the Key of Scripture, Chapter 1 · Exposition of verse 9, 10

A Key to the Key of Scripture · Chapter 1 · Exposition of verse 9, 10

p. 44Verſe 9. For God is my witneſſe (whom I ſerue in my ſpirit in the Goſpell of his Sonne) that without ceaſing I make mention of you

Verſe 10 Alwayes in my prayers, beſeeching, that by ſome meanes one time or other I might hauehave a proſperous iourney by the will of God, to come vntounto you.

THe ſecond argument and ſigne of Paules louelove is his praying, his continuall praying for them, whenſoeuer hee preſented himſelfe by prayer at the throne of Gods grace; and the better to perſwade them of this duetie performed by him in ſecret, hee cals to witneſſe God himſelfe that ſees in ſecret, and that the more credit may be giuen to his othe, hee here deſcribes himſelfe by ſuch behauiour, as may iuſtly deſerue credence to be giuen to his bare word, much more to ſo ſerious a conteſtation: I ſerue God in my ſpirit, &c.

Obſer. Now whereas Paul, to perſwade the people of his louelove towards them, cals God to witneſſe; obſerue how difficult, and with all how important a thing it is for people to be perſwaded of the louelove of their Paſtour towards them. Paul no doubt had learnt what the religion of an oath was: and that but in matters of waight and neceſſitie, it ought not to be vſed: as touching the neceſſitie of this perſwaſion, it appeares thus; becauſe the minde being fore-ſtalde with this conceit, that the Miniſter loues vsus not, makes vsus miſdeeme all things whatſoeuer are ſpoken, to ſuite with the malicious fountaine, from whence preiudice ſuppoſeth them to proceede: as when the palate is annoyed p. 45with ſome bitter humour, all things ſeeme bitter to the taſte, &c. ſo diſlike of the people, ariſing commonly from conceit of diſlike in the miniſter, makes all things ſound according to that preiudice, and thereby is the effect of the word much hindered.

And for the difficultie of this perſwaſion eſpecially in naturall men, if we weigh eyther the policie of Sathan, that by his ſuggeſtion eſpecially, driues men eyther wholly to forbeare hearing, or in hearing not to regard, or in regarding to miſ-interpret; or the verie inclination of nature, to diſtaſte things croſſing our conceited affections, as reproofe, and threatning of iudgement, as 1 Reg. 22.8. and plaine dealing in our miniſterie: as Gal. 4.16. eaſily may wee iudge how hardly perſwaſion of a miniſters louelove, can ſinke into the hearts of carnall men.

Our duetie then is by all good meanes to labour, Ʋſe. that our people may be throughly perſwaded of our heartie wel-wiſhing vntounto them, and that what we ſpeake eyther inſtructing, or exhorting, or reprouing, or threatning, proceedes all from an heartie deſire, and longing after their welfare: two things onelyonly let a miniſter herein beware of; Firſt, flatterie and ſoothing in euill:aaIer 8.11.Jer 8:11 Secondly; doting indulgence, and giuing them the Raines in their carnall libertie.

Another thing here obſeruable, Obſer. is the lawfulneſſe of an othe, both impoſed and voluntarie, Gods glorie and our brethrens neceſſitie requiring it: for this wee hauehave the practiſe of the Saints, yea of God himſelfe:bbHeb. 6.13.Heb 6:13 beſides that, it is being rightly vſed an excellent part of Gods ſeruice,ccDeut. 6.13.Deut 6:13 acknowledging Gods excellencie,ddHeb. 6.16.Heb 6:16 his omniſcience, in ſearching the heart, omnipotence and iuſtice in puniſhing periurie, louelove of truth, &c. and tends alſo to the good of humane ſocietie, Heb. 6.16.

p. 46And that which Anabaptiſts here anſwere, that indeede it was lawfull for the Iewes, but not ſo for vsus in the new Teſtament, is of no force: for beſides the practiſe of Gods Saints here and in other places, we hauehave it propheſied as a part of worſhip, to be performed in the new Teſtament,eeEſay 56.16.Isa 56:16 and the ends of ſwearing, glorie of God, and good of men being perpetuall, the thing it ſelfe alſo muſt be confeſſed to be of perpetuall and morall obſeruation.

Ʋſe. Therefore that fancie of Anabaptiſts touching all othes, both ſolemne and priuate to be vnlawfull for a Chriſtian, is here eaſily confuted; their reaſon is Chriſts prohibition, abſolute as they imagine. Mat. 5.34.

To which Aquinas his anſwere is this; that that, non omnino, is not a word of abſolute deniall, but of ſpeciall reſtraint, and the force of it is this (ſaith he) not that a Chriſtian may not ſweare in any caſe, but that he muſt not ſweare in eueryevery caſe, but where neceſſitie and importance ſhall require it. Howſoeuer it be it is apparant, that our Sauiours drift is this, to proue againſt the gloſe of the Phariſies, that the Lord in the third commandement, forbids not onelyonly falſe but vaine ſwearing, whether by God, or by the creatures, wherein the maieſtie of God ſhines and ſhewes it ſelfe; and from the place thus expounded, it will be impoſſible to deduce the Anabaptiſts inference. But what ſtand I longer to proue the lawfulneſſe of ſwearing? we are fallen into times, wherein men are ſo farre from Anabaptiſticall niceneſſe, that they are fallen into Atheiſticall profaneneſſe; not a word almoſt comes from them, but it begins or endes in the name of God, profanely appealed vntounto without neceſſitie: whoſe damnation is iuſt.

Conſider well here the nature and forme of an othe in this practiſe of the Apoſtle; Obſer. I call God to witneſſe: ſo that an othe is a calling God to witneſſe of the truth we p. 47ſpeake, and which is implied in eueryevery othe, to iudge and to puniſh vsus, if we ſweare falſely;ff2 Cor. 1.23.2 Cor 1:23 for in all ſwearing God is appealed vntounto both as witneſſe and iudge: and no othe but hath eyther expreſſed or implied as well imprecation as inuocation.

Which ſhort deſcription of an othe, Ʋſe. reproues three groſe abuſes rife in our peoples ſwearing: firſt; when not God but creatures, yea Idols, are appealed vntounto as witneſſes: wherein how euer they thinke their ſinne is leſſened, yet if we weigh well, we ſhall finde God is the more diſhonoured; becauſe his glorie is hereby giuen to creatures, or to falſe Gods; a thing moſt odious and deteſtable vntounto him; yea and the leſſer the creature, the more diſhonor is done to God. And ſecondly that which by ſuch othes they ſeeme to auoide, they doe vnwittingly incurre; euen the ſwearing by God himſelfe; whoſe glorie ſhines euen in the baſeſt of his creatures, as Mat. 23.22.

To the examples of Ioſeph and others produced for warrant. Anſ. The anſwere is by ſome, that they were not othes but ſtrong aſſeuerations; but better I take it thus, wee walke not by example, but by precept.

A ſecond fault here reproued, is vaine and needles ſwearing, when things are eyther ſo euident of themſelues, that they need no ſuch confirmation, or ſo trifling, that they require not ſo great a witneſſe: a ſinne ariſing from our little reuerence and eſteeme of the maieſty of God: a righteous man feares an othe,ggEccleſ. 9.2.Eccl 9:2 cauſed by Sathan, as the firſt authour;hhMat. 5.37.Matt 5:37 leading to damnation as a iuſt recompence, Iam. 5.12.

A third and moſt haynous abhomination here diſcouered, is that helliſh ſinne of periurie, and falſe ſwearing; common at this day, not onelyonly in our knights of the poſt, that hauehave ſold themſelues to Sathan to worke wickedneſſe in the ſight of God; but amongſt p. 48our common people, ariſing partly from cuſtome of vaine ſwearing in common ſpeech; partly from ignorance, generall or particular, of the nature of an othe, or from malice, or louelove of gifts, that blinds the eyes of the wiſe; how haynous this ſinne is, firſt the diſhonour thereby brought to Gods maieſtie, whom hereby we make fauourer of lying: ſecondly, the damage it brings to ſocietie, leauing no place for truſt, each man of another, nor ſafety eyther of fame, goods, or life: thirdly, the heauy plagues it brings both to priuate perſons in themſelues, and their poſteritie,Zach 5.4.Zech 5:4 as alſo to whole kingdomes,kk2 Sam. 21.1.2 Sam 21:1 and the vtter deſtruction both of bodie and ſoule, ſufficiently ſhew.

To that might be added, that which is not onelyonly coſen-germain to periurie, but an high kinde of this helliſh forſwearing, equiuocating in an othe, prophanely dallying with the name of God: Secondly, mocking Magiſtracie, Gods holy ordinance: Thirdly, croſſing the very maine end and vſe of an othe:llHeb. 6.16.Heb 6:16 but hereof more at large in due place.

Whom I ſerue in my ſpirit.] This clauſe is added to procure the more credit to his ſerious proteſtation: as if he ſhould ſay, neither hauehave you cauſe to ſuſpect me either of lightneſſe, or prophaneneſſe in this proteſtation: for I ſerue God in my ſpirit, &c.

Obſer. So that here may be obſerued what manner of men thoſe are to whoſe oaths credit may be giuen, without exception: ſuch onelyonly as ſerue GOD in their ſpirit, in ſome honeſt calling, and ſurely with mee the word of ſuch a man is precious, his oath beyond exception: as for the moſt ſerious proteſtations of others, I ſee not what regard they deſerue: for me thinks it is as probable they ſhould forget the religion of an oath, as walke in other wilfull diſobedience.

Vſe 1 And me thinkes it ſhould admoniſh thoſe in place of p. 49authority not to be too haſty of beliefe, neither in the words, informations, nor yet in the moſt reſolute adiurations of men deſtitute of the feare of God: and that it ſhould be as much enquired whether they be religious as whether homines legales.

And ſecondly, wee are all taught how to carrie our Vſe 2 ſelues, ſo that our proteſtations may deſerue credit amongſt men. It is a common complaint of many that they cannot be beleeued without their oath, and ſurely I thinke they may as iuſtly complaine that their oaths themſelues though neuer ſo reſ…lute, yet finde ſmall credit with many; as one ſaith well, let them liue better for ſhame, and ſo carrie themſelues in diſcharge of duties both towards God and man, that their oaths nor words may admit any iuſt exception.

In the words of this clauſe, weigh theſe things; firſt, the action, I ſerue: ſecondly, the obiect, God: thirdly, the fountaine or manner, in my ſpirit: fourthly, the ſpeciall matter ſubiect in the Goſpell.

Touching the action referred to the obiect, it is commonly queſtioned betwixt vsus and our aduerſaries of Rome, whether any religious worſhip may be giuen to Saint, Angell, or any other creature, ſaue to God only; and their common iudgement is, that the worſhip called Latria, is peculiar vntounto God, and cannot without Idolatrie be giuen to the creature: but another kinde of religious and diuine worſhip there is which they terme Dulia, which may be giuen to the friends of God. Now hereof thus our Diuines ſpeake: firſt, that for the words there is no difference, both in themſelues ſignifying one and the ſame thing, as they plentifully ſhew both out of the Scriptures and out of prophane Authors: ſecondly, that it is noted as a part of Idolatrie foreign, to performe this worſhip of Dulia tommGal. 4.8.Gal 4:8 any that are not Gods: thirdly, that we ſtand not ſo much p. 50vponupon words, as vponupon the worſhip that is giuen vntounto creatures; and teach that diuine worſhip of Inuocation, Thankſgiuing, and the reſt, call they it what it will, cannot be giuen to any creature without Idolatrie. Neither is the queſtion about words, but about the things that vnderunder theſe names are giuen vntounto the creatures; let them call the worſhip of Saints Dulia, or what they wil; ſo that vnderunder this couert of words, they rob not God of his peculiar honour.

Obſer. But let vsus learne that are Miniſters to whom wee muſt intend and direct all that ſeruice we performe in the worke of our miniſterie, viz. vntounto God alone.

Ʋſe. And here reproued are all ſuch as in the miniſterie ſerue not God but their owne belliesnnRom. 16.18.Rom 16:18, diſcerned by theſe euidences: firſt, that they leaue the doctrine taught by God to preach doctrines deified by men; as Paul ooGal. 1.10.Gal 1:10ſpeakes: ſecondly, when in matter or manner of teaching they frame themſelues to pleaſeppGal. 1.10.Gal 1:10 men: thirdly, ſeeke onelyonly therein theirqqGal. 6.12.Gal 6:12 owne eaſe,rr2 Tim. 4.10.2 Tim 4:10 commodity,ss3 Ioh. 9.3 John 1:9 preferment, vaine praiſe, applauſe and commendation; as the falſe Teachers in the Church of Corinth, and make theſe their vttermoſt terme, wherein they reſt, as appeares by this, that hauing attayned theſe things, they ſhake hands with painefulneſſe.

Now followes the maner or fountaine of this ſeruice: in my ſpirit. Spirit, in the caſe of Gods ſeruice is ſometimes oppoſed to fleſh, that is, to the part vnregenerate,ttRom. 7 25.Rom 7:25 ſometimes to letter and ceremonie,uuIoh. 4.24.John 4:24 ſometimes to ſhew and faſhion,xxEphe. 6.5.6.7.Eph 6:5Eph 6:6Eph 6:7 and in this laſt ſenſe is here taken; ſignifying thus much, that what Paul did in preaching the Goſpell, hee did in ſingleneſſe of heart; not with eye ſeruice, but as from the heart with good will, ſeruing the Lord not men.

Obſer. And thence we learn how our ſeruices in the miniſtery muſt be performed vntounto God, with ſincerity, diligence, p. 51alacrity, ſee Ier. 48.10. &c. Reaſons, we deale with God that tries the hearts, and ſearcheth the reines, and can eaſily pierce through the vizar of formality, diſcerneth the ſecret thoughts, and intentions of the heart: ſee Ephe. 4.5.6.

Where all that bare formality of many in this kind is iuſtly taxed; Ʋſe. ſome thing they thinke muſt be done for faſhion and ſhame of the world; but how it is done ſo it be done is little regarded; little conſider ſuch how great a God the Lord is. Mal. 1.14.

Now as herein hearty performance of duty is required: ſo in the ſecond place willingneſſe and feruencie is vnderunder this name of ſeruing God with our ſpirit commended vntounto vsus. See Rom. 12.11.

But wee are fallen into theſe frozen times wherein zeale is termed madneſſe; and feruencie in exhortation or reprehenſion cenſured commonly of furie, or when moſt gently, of indiſcretion: and moſt men ſtudy tempering and temporizing in religion: would God they did remember the curſe denounced in Ieremie, Cap. 48.10. and how loathſome ſuch luke-warme ſeruices are vntounto the Lord. Apoc. 3.16.

Here followes now the ſpeciall matter ſubiect of his ſeruice; In the Goſpel of his ſonne: that is, metonimically in preaching the Goſpell of Chriſt, as Ver. 1.

Whence ſundry things are to be obſerued: firſt, Obſer. that the ſeruices we performe vntounto God, muſt be performed in ſome particular lawfull calling. There is a generall calling of a Chriſtian, and there is a particular calling. The generall not ſufficient, except there be alſo a particular, that is, ſome ſpeciall trade of life wherein all Chriſtian vertues muſt be exerciſed to the glory of God and good of his people. See Gen. 2.15. & 4 2.

Therefore is the Church of God compared to an Armie well ordered, wherein eueryevery Souldier hath his p. 52ſpeciall ſtation; to a well gouerned family, wherein euerie ſeruant hath his ſpeciall office; to a body of many members, yet eueryevery of them hauing their ſpeciall function▪ the eye to ſee, the eare to heare, the foot to walke for the whole body: and accordingly doth the Lord fit eueryevery man by his grace for ſome one calling or other. The Magiſtrate for gouernment; the Miniſter for inſtruction; others hauehave skill and expertneſſe for manuall trades; all which are the works of God, tending this way, to furniſh vsus for our particular imployments either in Church or Common-wealth.

Vſe 1 Which if there were nothing elſe, ſufficiently diſproues monaſticall life and hermitage, taken vp amongſt Papiſts for eſtates of perfection; when men abandoning all ſocietie of men, giuegive ouer themſelues to priuate ſpeculations, and ſpend their whole liues (for I ſpeake now the beſt that can be pretended) in prayer, faſting, and ſuch like priuate deuotions: things in themſelues paſt blame, were it not that this kind of performance, ouer-turned another ordinance of God, that is, labouring in a particular calling ſo long as abilitie and ſtrength continues. Iohn Baptiſt, whom they make one founder of Eremiticall life, left not the function of preaching and baptiſing, till by Herods ſword hee loſt his life: Nor any one of the Prophets or Apoſtles, men renowmed for deuotion. We reade in deede of a kinde of monaſticall and ſolitarie life in the writings of the auncients; but that onelyonly tending to preparation, for imployment in ſpeciall functions; not vnlike that Colledge life in Vniuerſities, which becauſe it tends to our fitting for ſpeciall callings, is in that reſpect iuſtifiable; but neuer ſhall they proue any ſuch ſequeſtration allowed to any vponupon any pretenſes where the neceſſitie of church or common-wealth wants their imployments; and who can iuſtifie a mans liuing to himſelfe, whereas p. 53the heathen could ſay, that country, parents, children, friends, &c. iuſtly claime each their part in vsus.

And as iuſtly taxed here, are all they that now adaies Vſe 2 liue out of any their particular callings: not vagrant beggers onelyonly, for whom our law hath ſufficiently prouided, if Magiſtrates failed not too much in execution; but Gentlemen ſpecially, who for Gentry and wealthes ſake, make recreations their vocations, and following their pleaſures all their callings. Adam poſſeſſour of the whole world, otherwiſe diſpoſed of his ſonne and heyrezzGen. 4 2.Gen 4:2, and Paul deales plainly with ſuch telling them that bread is not due vntounto them, nay that men walking thus inordinately out of a calling, eate not their owne bread, but as theeues liue of the ſweat of other mens facesaa2 Theſ. 10.11.12., and what the iſſues of ſuch idlenes are, wofull experience of many gallants teach, that becauſe they lack skill or will to worke with their hands the thing that is good, at length make worke for the hangman, to the euerlaſting reproch and contumelie of their reuerend families: their ſtate and reſolution in extremities, not vnlike that of the vniuſt ſteward, Luke 16.3. digge they cannot, begge they will not, they know what they will doe when honeſt meanes faile them for maintenance.

Secondly, Obſer. here may we fitly gather that workes of our ſpeciall callings, conſcionably performed, are acceptable ſeruices vntounto God. I ſpeake not onelyonly of Magiſtracie, and miniſtrie, See Rom. 13.4. 2 Cor. 2.11. but euen of the meaneſt calling, wherein God hath placed vsus; the plowman, the ſhepheard, the kitchin boy: or if there be any calling more baſe then theſe, the workes thereof are acceptable ſeruices vntounto GodbbEpheſ. 6.8.Eph 6:8, therefore are they called good things, and ſuch as the Lord will recompenceccEpheſ. 6.7.Eph 6:7.

And that ſhould teach vsus firſt willingly, and from the Ʋſe 1 p. 54heart, to performe the workes of our ſeuerall callings, conſidering that in them, we ſerue not ſo much men as God himſelfe, Epheſ. 6.6.7.

Ʋſe 2 And ſecondly, it may comfort vsus againſt theſe many diſcontentments we ſhall meet withall, in the workes of our callings, and that little recompence and requitall thereof, that we finde at the hands of men, conſidering that the Lord is a faithfull pay-maiſter to all ſuch as worke his worke, in what place or kinde ſo euer it be performed. Epheſ. 6.8.

The laſt thing remaines in this verſe: and that is the action here ſo ſeriouſlie auouched to be performed. (viz.) prayer; and that continuall for this people of God. Not but that there might be ſome ſhort eiaculations and dartings out as it were of his deſires vntounto God, wherein was no expreſſe mention of this people; but becauſe in all his ſolemne and ſet prayers he made continuall mention of them; by name, praying for the people of Rome.

Obſer. Whence note the duetie of a faithfull miniſter: continually to pray God for his people committed vntounto his charge: See it enioyned, Numb. 5.24.25 practiſed as vponupon conſcience,dd1 Sam. 12.23.1 Sam 12:23 grieued at when not permitted,eeIer. 14.11.13.Jer 14:11Jer 14:13 eſpecially obſeruable in the great Shepheard of the ſheepe, Chriſt Ieſus:ffIohn 17.John 17 if any man ſhall aske what it is he ſhould pray for on their behalfe. Anſ. Conuerſion of thoſe not yet turned, preſeruation, confirmation, increaſe of thoſe already called, auerting or remouing of iudgements, eyther imminent or inflicted, &c.

Vſe. And let all paſtors here take notice of this duetie, little conſidered, and leſſe practiſed of the moſt; enough we thinke it if wee be painefull in teaching and declaring vntounto them the will of God, but ſurely here that ſaying muſt hauehave place; this ought we to doe, and not leaue the other vndone: a miniſter is in deed totus p. 55vox: as Mat 3.4. In teaching, the voice of God vntounto the people: In prayer, the voice of the people to God, to lay open their wants, pray for ſupply &c. all teaching, for the moſt part, fruitleſſe without this, becauſe the bleſſing wholly and alone depends vponupon God. 1 Cor. 3.7.

Making mention of you.] Obſer. It is not to be omitted that Paul makes ſpeciall mention of this people in his prayers: and thence may be obſerued, that it is not lawfull onelyonly, but expedient, to make particular mention of others in our prayers vntounto God: ſo Paul entreats the people of Epheſus, to pray as for all Saints, ſo for him eſpecially & by name,ggEpheſ. 6.19.Eph 6:19 and himſelfe makes mention of Oneſiphorus and his houſhould,hh2 Tim. 1.16.18.2 Tim 1:162 Tim 1:18 conceauing a ſpeciall prayer for him, in regard of ſpeciall fauor done by him vntounto Paul. And howſoeuer it may be excepted, that this mention was in priuate prayers, yet both there are examples of publike prayers, conceiued for priuate perſons, and the grounds are generall and publique: (viz.) good that may accrew to the whole Church by ſome particulars, as Magiſtrates, Miniſters; other ſpeciall inſtruments of Gods glorie, and the Churches good; ſpeciall neceſſities of others, which God hath commanded all the members of Chriſts body equally to reſpect.

And therefore frantike, Ʋſe. rather then fantaſticall are all ſuch as would hauehave all publique mention of particular perſons forborne in common prayers: the Church in generall they allow to be commended vntounto God, but particular mention eyther of kings and thoſe in authoritie, and ſpecially of priuate men lying vnderunder the hand of God by ſickneſſe, or other extremitie, they will hauehave forborne. Wherefore? Surely they know not; it may be becauſe they are common prayers. Anſ. Common they are called; not ſo much becauſe common p. 56neceſſities are therein to be laid open vntounto God, as becauſe therein the people of GOD ioyne all together, with one mouth and one heart to glorifie God and call vponupon his name. Secondly, who knowes not but the ſafetie of Kings and Princes is a common good; yea and that the neceſſitie of eueryevery member toucheth all the members, and are theirs by ſympathy, and the good of eueryevery member, the good of the whole body. 1 Cor. 12.26.

Verſe 10.Beſeeching, &c.] This Verſe may be added vntounto the former, and ſignifies the ſpeciall matter that Paul prayed for, as concerning the Romanes: (viz.) that hee might h ue a proſperous iourney, &c. Wherein theſe things are to be conſidered; firſt, that he prayes for proſperitie in his iourney: ſecondly, the manner of his praying, (viz.) with ſubmiſſion to Gods will, touching the meanes and time of comming, that by ſome meanes, &c. thirdly, how hee eſteemes his iourney proſperous, that is, when hee ſees it to be according to the will and appointment of God.

Obſer. Where ſundry things are to be obſerued; firſt, that our iourneyes muſt not be vndertaken without prayer, and if we doe but conſider the many perils that attend on vsus therein; for auoyding whereof we hauehave neede of Gods ſpeciall protection, it will eaſily be confeſſed. See examples in Iacob iiGen. 28.20.21.22.Gen 28:20Gen 28:21Gen 28:22, Abrahams ſeruantllGen 24.12.Gen 24:12, as alſo how the ſucceſſe of all our trauels depends vponupon Gods gracious bleſſing.

Ʋſe. And let not the practiſe hereof be forgotten: to the neglect whereof we may iuſtly impute thoſe many damages, and as wee terme them croſſe accidents that meet with vsus in our trauels, from robbers, &c.

When any ſuch miſchance betides vsus, its our cuſtome to cry out of our hard lucke, and croſſe fortune, when as we hauehave more cauſe to blame our owne prophane p. 57neglect of inuocation and prayer, for protection.

Secondly, here note how in temporall things, Obſer. our prayers muſt be framed, euer with ſubmiſſion to Gods will, touching meanes and time of attainment. See Mat. 26.39. Reaſons, becauſe as things are promiſed, ſo muſt they be prayed for; things abſolutely promiſed, may be abſolutely prayed for, but where GOD hath put conditions and exceptions to his promiſe, as all temporall promiſes hee hath reſtrained to expediencie, &c. then muſt our prayers alwayes hauehave reſpect not onelyonly to the bleſſing, but alſo to the condition: yea, not onelyonly in things temporall, but in a ſort in ſpirituall bleſſings promiſed, this ſubmiſſion is requiſite in regard of circumſtances of time, meanes, meaſure, &c. for theſe hath the Lord reſerued in his owne power, vt infra patebit.

Where is iuſtly taxed that preſumptuous preſcribing vntounto God, the meanes, manner, time, Ʋſe. how in temporall or ſpirituall things he ſhall bleſſe vsus: not vniuſtly called by Iudeth a tempting of God, and as it were a binding of his counſels: Iudeth 8.12.16. Read her ſpeech though Apocryphall, yet holy.

By the will of God.] Obſer. Whether wee are here to vnderſtand the ſecret, or reuealed will of God, or both, ſeemes doubtfull; yet of both may wee vnderſtand it; and thence learne how to meaſure the proſperitie of our iourneyes, or other our enterpriſes in actions of common life. (viz.) When as wee ſhall ſee our ſelues lead and directed therein by the will of God; that is a proſperous iourney, whereof we can ſay that hitherto the Lord directed vsus, both in his word, as alſo by good meanes in the courſe of his prouidence.

And if thoſe giddy-headed trauellers into forraine countries to ſee faſhions euen Idolatrous, would learne thus to expect the Lords hand and word to lead them, p. 58no doubt they might expect protection, and returne freer from popiſh and neopolitan infections then many of them doe: and it's Gods iuſt iudgement on them that they returne commonly ſo poyſoned, and made drunke with the wine of popiſh fornications, becauſe without calling or warrant, they curiouſlie hunt after vnneceſſarie ſpectacles. See in an other kinde the like iudgement on Dinah. Gen. 34.1.2.