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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00415	Certaine godly and learned expositions vpon diuers parts of Scripture As they were preached, and afterwards more briefly penned by that vvorthy man of God, Maister George Estey, sometimes fellovve of Goneuill and Caius Colledge in Cambridge. Late preacher of the word of God in Saint Edmunds Burie.	Estey, George, 1560 or 61-1601.; Estey, George, 1560 or 61-1601. Most sweete and comfortable exposition, upon the tenne commaundements, and upon the 51. Psalme.	1603 (1603)	STC 10545; ESTC S101734	265,746	444

agreement betweene Christ men touching saluation Wherefore let vs know that our labour in the testament is to be bestowed in reading and hearing of these articles 2 We are to take care that we may keepe the conditions 3 Nothing can be added but of such as will forge and falsifie writings But it is also said to be new The couenant of God hath been either touching saluation not touching saluation Gods couenaunt touching saluation was double 1 of works with Angels and Adam before the fall 2 Of faith and it is with man alone since the fall Sometimes the couenant of works is propounded after the fall that it might conuince of sinne and prepare to the other couenant which is of faith And this couenant of faith is concerning men to be saued by faith on Christ This league in substance is truly one and the same and hath alwayes beene and shall be as being for Christ his sake vnto the same saluation Notwithstanding in diuers respects it is distinguished into the old new The old was by Moses with the people of the Iewes vntill the resurrection of Christ placed in ceremonies which was to die and now truly is dead and is called old by reason of time and vanity because that for oldnes it is vanished away The new is by Christ with the Christian people alwaies to endure and new clearely published by Christ alwayes the same wherein more men are renued hence is it called new Many truly were saued by this before the comming of Christ yet notwithstanding because this couenant was not clearely propounded it was not then called new Wherefore this testament in that regard is said to be new for that it containeth those bookes which doe publish this testament that in this maner to wit more cleerely c. 1 Let vs remember that this testament is touching saluation 2 And that our owne saluation 3 To be laid hold on by faith 4 And let our selues procure that it may be new in renuing of vs. The perfection is noted in the word all Whereby is declared 1 That euery one of these bookes is appertaining to the couenant So that the Papists are malicious who exclaime that certaine bookes are by our men cut off from the Canon For what if Luther doubted of one or two 2 That no other booke vnder any colour is to be thrust vpon the Church otherwise then Stapleton thinketh De libris pastoris The inscription which is commonly vsed in Latine containeth besides the kinde of the thing written the person also of Iesus Christ who is the storehouse of saluation The particular inscription is of euery booke seuerally namely of the Euangelists And it is in those foure vniforme contayning of that which is written the kinde● pen-man The kinde of the writing is from the subiect matter a Gospell not that the other books of the Epistles and of the old testament haue not the Gospell but the name remained in these because that after the old testament these contained the Gospell more clearely reuealed because they went before the Epistles This word Gospell doth declare glad tydings such as especially this touching saluation is 1 Of necessitie this Gospell must be had from without our selues 2 We are to reioyce heerein before other things By vse the Greeke name is made also Latine In English Gospell as it were Godspell the word of God or Ghostspell the word of the spirit by way of excellencie The word for the spirit that is the soule The pen-men are foure Matthew Mark Luke Iohn And they were onely pen-men as the particle according doth declare The spirit suggested they receaued neuerthelesse Mark was helped by Peter and Luke by Paul Why foure why two of the Apostles and two of the seauenty why in this order we omit to enquire Whom to vnderstand it will be profitable to remember 1 That they doe not after the same manner cite testimonies out of the olde testament for sometimes they fetch them from the Hebrew sometimes from the Septuagint translation sometimes they are caried with the free iudgement of the spirit 2 That they follow rather the summes of doctrine then the accurate obseruation of times 3 That they doe not disagree howsoeuer some things may seeme to iarre 4 That they put the Hebrew tongue for the Syriake 5 They are inspired of God 6 They haue a generall and perpetuall doctrine Matthew who was before a publican wrote first of all the eight yeere after the ascention of Christ and that as some thinke in the Hebrew tongue Him Iohn translated into Greeke through the procurement of some Marke wrote two yeeres after Matthew being taught by Peter and first of all as some say in the Latine tongue Luke instructed by Paule wrote the fifteenth yeere after the ascention of Christ At length Iohn the thirty two yeeres after Christ He surviewed the other three approued them and writ downe against the heretiques certaine things which were left out 1 Why should we not therefore learne out of these seeing the Lord would haue such and so excellent Authors to pen these things would he not haue al to read know thē 2 And seeing these writings are inspired by God let vs reade and heare them with the direction of the spirit 3 Neither let vs euer think that this doctrine confirmed with so many witnesses is to be doubted of 4 And not with Ridly Cromwell Luther to be conned by hart Luk 1 Chap from the 1 ver to the 5. Hitherto haue beene the inscriptions now follow the treatises to be compiled into one narration Wherein are the praeface and the narration The praeface is in the 1 of Luk 1 2 3 4 verse which containeth three things the person the thing the causes The person is of the writer Luke vnto whom is written the most noble Theophilus The thing is the orderly writing of those things whereof we are fully perswaded The causes are impulsiue finall The impulsiue causes are from comparison of equals or of lesse and they are three The first it is as meete that I should as others and peraduenture more The second if they haue written being moued of themselues why should not I especially write being stirred vp by the spirit of God The third I haue knowne all things as certainly peraduenture more certainly then they For they haue deliuered them vnto me which from the beginning saw them their selues and were Ministers of the word and I haue searched out perfectly all things from the beginning The final cause is that Theophilus might know the truth of those speeches which he had heard The party writing is Luke by profession a Phisition in regard of Country one of Antiochia one as Epiphanius saith of the 70 Disciples Luk 10 1. This man is made an Euangelist the 10 Apostles being passed by Vnderstand that God is tied to no man and that he calleth whom so euer he willeth to what function so euer it pleaseth him Thus he made Paul

line 7. For confimed read confirmed fol 103 line 9. For no read not fol 105 a line 3. For conuesion read conuersion fol 110 b line 1. For before God read before God fol 112 b line 2. For secure read snare 117 b line 4. For parenty read parents fol 126 b line 8. For brought into read brought in to ibid. line 18. For apposed read opposed fol 132 b line 2. For thought read though 140 a line 22. For saluation read salutation fol 144 b line 14. For displease not God read displease God fol 149 a line 18. For vncombering read vncouering fol. 150 a line 8. For haue him selfe read gaue himselfe fol 152. b line 2. For imped with fayth read mixed with faith ibid. line 13. AN EXPOSITION vppon the 51. Psalme THE booke of Psalmes is most excellent aboue the waight in gold worthy of all to be knowne and learned by hart Wherein are written of Christ in whom are all the treasures of wisedom knowledge Col. 2.2 Luke 24.44 as Peter to that end quoteth it Acts. 1 20 and also Paule Act 13 33. The authoritie whereof euen Christ himselfe vseth Luke 20 42. Whereof what the godly learned of former times haue thought it were too long to write and may be offensiue in regard of the excessiue commendations aboue the rest And euen of late that noble men may finde some worth heerein the right illustrious and godly Father of Iohn Casimere Countie Palatine of Rhene thought good to haue it translated alone into the Dutch tongue to carrie with him in his bosome as a sittest companion and to giue it to euerie of his seruaunts to reade and learne therein Not onely so but before him Cosmas the religious Bishop of Constantinople seeing many thinges to displease him and that without hope of redresse giuing ouer his rochet of his owne accord departed the Cittie and bad his seruant to carie away nothing of all the great goods gotten in his sea saue the Psalter of Dauid Hee iudged no vianes for a Christian pilgrim so sufficient as this one booke Basill beeing as indeede a wise and learned Father calleth it the cōmon treasure-house of all good instructions So as whosoeuer shall not highly make account hereof displeaseth God and hurteth himselfe Now though this booke be like a boxe of Pearles wherin none can displease yet for some purposes one may be fitter then other exercises of conscience in the case of turning first vnto God or quickening and increasing that are specially to be followed Such is this Psalme hauing more varietie of necessarie matter then any so smal Scripture that I knowe beeing as a man may tearme it a conscience or practicall Catechisme so suting these times and especially Gods children in them as that I would wish them when they meane to stirre the wheeles of all good graces in them to vse this Psalme as Gregorie Nazianzen did the Lamentations to make him mourne But it is best to heare the Psalme speake for it selfe both in the inscription and Treatise The inscription is for or to the Maister of the Musicke a Psalme of Dauid when the Prophet Nathan came vnto him after he had gone in to Bathsheba And containeth in it fiue especiall things The partie to whom it was cōmitted The kinde of Treatise The Authour The time The occasion The partie to whom it was committed is in the Hebrew Lamnatseah for the meaning whereof the learned doe not accord Some expound it him that excelleth or ouercommeth to wit in singing Others the Maister of the consort quire or Musicke in such a kind and course What it is we may better vnderstand by the 1 Chron 15 21. Matthithia Eliphelet and others were set ouer the basse tenor for that is the Shemimth that is the eights or diapason as the Musitians call it Where by the way we may perceiue that the godly learned Interpreters at Geneua mistooke that Lamnatseah as it is in the Hebrew and haue in theyr translation made it a proper name Thus it was The Musicians by Dauid and Salomon afterward were deuided into companies and courses as may appeare 1 Chron 25 the cheefe of which companie vvas called as heere hee that excelleth that is in that companie and kind of Musicke somwhat like the Chauntor or Maister of the children in Cathedrall Churches Hence it commeth that some psalmes are to Ieduthim to Corah that is committed to them Now they were committed to thē to appoint the musicke for the singing of them a shadowe whereof is in the appointing of seruices in Cathedrall Churches Looke 1 Chron 16 7. So as that they were committed to them for others euen as Christ sendeth to the Angels Apocal 2 3 that is the Pastors for the whole people and Church So doe the Prophets prophecie against some Kings and yet for the people to All this was done as a part of the solemne worship of God to continue Whereupon we may learne that the booke of psalmes is scripture inspired by God conteyning instruction for the people of God This may further appeare by the psalme for the Sabbath which is 92 by the 113 114 115 116 117 psalmes which the Iewes call their Haleluiah and vvere sung at the Passeouer and are that hymne or song which is mentioned in the Gospell and also by other moe Insomuch that sometime in the person of Dauid Christ the Church are to be considered of vs. Further such psalmes were committed to these Masters of the Musick to require other to sing them and the Apostle Col 3 16 requireth that wee should speake vnto our selues that is amongst our selues one to another in psalms and hymnes so as that it may be a great shame to vs if not staying all ribaldrie songs and vaine sonets we procure not the psalmes euen of others to be sung Dauid would not els so oft haue made it his exercise and prouoked other thereto And for the better directing our singing we must doe it with vnderstanding Psalme 47 8 that is first that our selues may vnderstand otherwise we were as good to ●ol fa● or sound as instruments doe Secondly if wee be with companie others must vnderstand vs 1 Cor 14 15 And so must they vnderstand vs as that our singing may be with grace as Col 3 16 ministring occasiō of profitable matter instruction in grace Thirdly it must be done with the hart Col 3 16 with feeling affections and cheerefulnesse Fourthly it must be to the Lord that is the hart lifted vp vnto God and resting in the sound of Musick but hauing the minde set vpon the matter Hence followeth that euen in singing it beeing to be performed to God it should be with great reuerence But heere one may maruaile that Dauid such a great man as he was whose credite ought to be preserued to him selfe and his people should commit a psalme to others to be sung wherein his owne faults should be to all posteritie proclaimed and blazoned No doubt

perswaded that if we die wee die to the Lord. Rom 14 8. That is should die in the Lord that is pleasing him by faith in Christ and in good conscience As also should know that euen in death God careth for vs. His owne Sonne died yet did he not neglect him The third particuler is Buried Scriptures for which are Esay 53 9. 2 A type therof was in Ionas Math 12 39 40. 3 It was presignified by the woman Mar 14 3 Math 26 12. 4 The story wherof we may see Iohn 19 in the latter end 5 Yea this was so cleere as that there was an order of knighthood of the Sepulcher so as at this day the Turke maketh a great commodity for letting trauailers to goe in and see the Sepulcher The meaning is euident that Christes body was bestowed apart from humane societie as other dead bodies were wont to be serued And this was not onely 1 To witnesse that he was truly dead but that the victory might be the greater in Christes resurrectiō 2 That he might be abased to the lowest 3 And to fulfill the type in Ionas The things the scripture teacheth vnder this article which we professe are 1 A sure confirmation of Christes death in that hee was buried 2 That all belieuers are buried with Christ by Baptisme as Rom 6 4. Col 2 12. that is as buriall declareth many things vsually of bodies buried the like should be in our sinnes Christes body indeed saw no corruption but was powerfully preserued other bodies though doe feele some corruption beeing buried For 1 They are for euer remoued from humane societie in this world so should our sinnes be abandoned from vs. 2 They are wont to grow more and more lothsome the like should be of our owne sinnes in our eyes 3 By little and little they spend and consume away so should our sinnes 4 They waxe out of memory and are quite forgotten so must our sinnes as that we haue no liking remembrance of them 3 To teach vs that wee should not much respect buriall in our selues or neglect it for our friends in comly sort The fourth and last particular for abasement is Descended into hell whereof before I speake as of the other I thinke good to admonish to preuent misinterpreting and misreporting 1 Whereas all learned men are not of one mind touching the meaning of this article I professe that my selfe doe hold wish my hearers to hold in this point as the church of England holdeth and belieueth and that I if I seeme to any in speaking of this article to erre will submit my selfe to the iudgement of them who can and ought to iudge that very willingly vppon reason out of the scriptures vvill change my mind and mind not to cast a snare vppon any but wish them to try that which I speake 2 I thinke that the not knowing of the true and proper meaning of this article shall not hinder ones saluation who belieueth the whole scriptures and the doctrine thereof denieth not the words of this article but willingly submitteth himselfe to be instructed in the truth They therefore who agree in other matters of faith necessarie to saluation differing in this breake charitie are too blame As likewise such as charge men to deny their Creede if they hold not the same meaning of this article with them though they hold the words 3 I iudge that our Church of England hath not synodichally by publique authoritie set downe what should be taken to be the proper meaning of this article Priuate men haue their priuate opinions good they may be but not to bind the whole church The reasons to induce me thus to thinke are these 1 Our booke of articles agreed vpon 1562 setteth down onely the words of the article of purpose as it seemeth leaueth out somewhat that was in that article in King Edwards time 2 A very learned and reuerend Bishop of this land writeth that he was forced to promise that he would openly deliuer which he thought was the likeliest and safest sence as well of this article c. Which he would neuer haue written if he had thought our whole Church had agreed in one meaning Neither indeed the matter beeing ouer-ruled by the word ought he There is a saying when a law is made he who will be wiser then the law is a foole The same learned man sayeth that he hath not so full and faire warrant for the meaning of this article as he had for the redemption of man by the blood of Christ. And yet what warrant he hath for this learned men may examine Besides he addeth that he was aduised and requested by men of greater place then he will name to put the effect of that which he had deliuered in writing That the learned might iudge of the doctrine Whereby it appeareth that this learned Bishop and the other of greater place then he will name meant that learned men should iudge whether he hath throughly written of these matters and trying they might keepe that which is good Obiect There is a Catechisme set out by publique authority expounding this article Aun I know not whether the Catechisme be tolerated to be taught young children or enioyned to all as the doctrine of our Church Besides I allow of the meaning in that Catechisme as Doctor Whitaker hath done it into Greeke 4 Though Ruffinus write that this article is not in the Creede of the Romaine Church nor is in the Churches of the East and though Augustine Tom. 9 in his exposition vpon the Creede to the Catechized leaue it out and it be not in the Nicene Creede and Erasmus write that he thinketh it was put into the Creede about the time of Thomas Aquinas yet I hold it is not to be left out for that other auncient Fathers haue mention of it as I take it Ignatius Epiphanius Athanasius c. 5 Many things by some being written about this article I meane only for edifying of the simple to speake as plainly as I can of it and not to goe out into by discourses 6 I thinke it not good to note any mans person but being by an ordinarie course of preaching brought to speake heereof to be faithfull as God hath giuen to shew the meaning heereof and to prepare for what can come against The meaning is not all a-like to all men Opinions touching the meaning of it are manifestly false probably true Manifestly false are two the first of such who thinke that Christes humaine soule after the separation from the body went downe to the hell of the damned to suffer the paines of hell Against these disputeth Hillarius 16. de Trinitate The second is of the Papists who thinke that he went downe to Limbus patrum the vpper Region or suburbs of hell to take vp to heauen the soules of the godly which they imagined to rest there till Christes resurrection Both these are so grosse that they need not to be confuted

wee considered the cause alone by it selfe now it followeth ioyned with the effect When I shal learne then c. 1 He sheweth that there can be no sufficient praysing of God without learning of his iudgements 2 That he would refer all his knowledge to the praysing of God Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse I will keepe thy statutes Whereof are two parts the thing profession of it Of the thing wee may see before verse 4 the latter part of it neither shall any thing neede to be sayde of the profession that hauing beene declared verse 7 onely some few questions may heere be aunswered and obseruations taken Quest Dauid professeth as though he had some ability in himselfe is it so or whence was it Aun All that Dauid had was from God An vnregenerate man can doe nothing a regenerate man by Christ or Gods grace in him can doe Quest When Iames saith 4 15 that we ought to say if the Lord will c whether doth Dauid offend leauing it out Aun Dauid though he leaue it out in word yet doth he not so in hart so must we and sinne not Compare this profession with that wish aboue verse 5 O that my wayes were directed to keepe thy statutes that which he there prayeth for heere he obtaineth Endeuour to profit is neuer vnfruitfull So end many Psalmes in hope and ioy beginning with feare griefe Marke that Dauid speaking thus boldly fore-casteth the worst which might hinder so must euery one doe Thus much for the fift speciall practise and duty now followeth the sixt and last Forsake me not ouer long And is of the kinde of deprecations wherein a thing is prayed to be kept away In this deprecation may be considered the thing persons The thing not to be forsaken ouer-long Wherein are the kinde forsaking measure ouer long Forsaking in God must be considered as Gods presence is for to his presence is his forsaking contrary God is present by essence works He is no where absent nor forsaketh in his essence which is alwayes euery where His works are of power sustaining all creatures grace Gods power so long as things are is likewise present whē it is away things cease to be This is in all creatures Dauid speaketh of men and some so as that this absence of power is not heere vnderstoode Grace is some peculiar fauour of God And is common speciall Common is indeede a necessary gift to saluation but not sufficient and may be in the reprobate such is vnderstanding of the sauing doctrine in the Bible 2 to be able to conceaue prayer c these many wicked men haue Indeede these are many times taken away Speciall is a gift of saluation and that in the elect as faith hope and charity Gods forsaking of a man in these is vnderstood for somtimes God taketh euen these away but we must remember that 1 He neuer taketh them away fully some braunches or sparkles of them remaine as the roote of a tree 2 He neuer taketh them away finally if he take them away he giueth them againe Now God so taketh these away as that sometime 1 He taketh away the thing it selfe 2 He taketh the knowledge or feeling of the thing to be present 3 He taketh away the worke and fruite of the thing this is Gods forsaking Against all these Dauid prayeth and is greeued at them all 1 Because if God neuer so little forsake vs wee cannot but quite forsake him Annas Burgeus had a good saying at his death to God Forsake not me least I forsake thee 2 If God should thus forsake he could haue no comfort of his owne saluation not hauing or not finding or feeling faith he could not beare the crosse or rise from sinne Thus much of the kinde the measure followeth in English ouer long the Hebrew is Meod and doth signifie 1 much 2 continuance Dauid desireth to be forsaken neither way Much forsaking or great appeareth in the want of a great grace or being left in a great crosse or sinne This is death to a man Continuance is for length of time in a little grace tentation or sin or crosse a greater This is bell Thus would not Dauid be left 1 Though some of Gods children are 2 Gods children doe tremble to think of this kind of forsaking Now follow the persons forsaking God forsaken Dauid me Certaine it is that God doth forsake as mankind in generall so his owne children Yet 1 God is alwayes iust not being bound to his creatures 2 We are not free from fault we first forsake God before he forsake vs. 1 Wherefore in all forsakings seeke to God 2 Search out your owne slippery hart The person forsaken is Dauid who may be considered as a common man man elect He is heere to be vnderstood as elect 1 If Dauid feare to be forsaken who dare be secure 2 In that Dauid feareth this it is certaine he called him selfe to account and marked when God was absent present 3 Know that the children of God who neuer can fall away may be brought to feare and thinke that they may fall away Let vs all therefore gather what strength of grace wee can FINIS THE HISTORIE OF the Gospell WE will expound by the helpe of God the Historie of the Gospell This Historie containeth the deedes and sayings of Christ God and man which things if any other are most worthy to be knowne of all Christians 1 As being in the narration which was to be set downe of our blessed Sauiour 2 Where also are the maine sentences of wholsome doctrine 3 And which are a most cleare commentary of the Law and the Prophets 4 Whence the Apostles haue drawn 5 And the church doth drink vnto saluation Learned disputations before an vnlearned multitude we omit Only we wil draw one threed out of all foure Euangelists not neglecting to our power the description of times and places after a rude manner And that we may finish this our taske all introductions set aside we are to know the inscriptions and the treatises The inscriptions are generall or particular The generall is of all the books together in Greeke Latine whence also in English In Greeke Tes kaines diathekes apanta that is all of the new Testament In Latine Novum Iesu Christi testamentum that is the new Testament of Iesus Christ. The Greeke inscription hath the kinde of that which is written and the perfection The kinde of that which is written is expressed in this word Testament This is set out by an adiunct or propertie new A testament is taken 1 properly for the last wil of a man 2 Improperly for a couenant or league or articles of agreement betweene parties And this testament sometimes is vnwritten before the scriptures were penned written In this place the written testament is vnderstood which containeth as it were the last will of Christ written down and the articles 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