take it is of the Greeke Kyriake as belonging to the Lord for so it doth For better vnderstanding heereof consider the distinctions of the Church and some properties The distinctions are in words not of the scripture but of learned writers 1 As into generall The whole company particular A part The generall is meant in the Creede 2 Againe the whole hath parts So is the Church militant triumphant Militant is that which is warring in this life against the flesh the deuil and the world Triumphant is in glory in heauen Both together heere are meant 3 The Church is 1 visible that may be seene to be a Church 2 Inuisible that is not apparent to outward sence to be a Church The whole Church together in this life is inuisible Particular Church is sometimes visible inuisible The visible particuler Church hath hypocrites admixed The Creede speaketh of the whole Church together and so inuisible in this life Properties of the Church besides these named in the Creede 1 It is but one 2 It hath but one head Christ 3 Out of it is no saluation 4 It shal neuer decay Math. 16 18. 5 It is neuer seuered from Christ The markes in the Creede are holy Catholique Holy is free from sinne raigning and condemning One may be holy vnperfectly perfectly Vnperfectly by sanctification in this life Perfectly by imputation in this life sanctification in the life to come It is meant euery way heere Catholique is a Greeke word and is vsed in Wryters two wayes vnproperly properly Vnproperly and so it signifieth as much as orthodoxall In which sence sometimes the Fathers vse it So might Rome in former time haue been Catholique so is England Scotland c. Catholique now Where marke a cosonage of the Papists who would make the world beleeue that Catholique and Romaine Church is all one and for that Rome was sometimes in this sence Catholique it should be euery way now As well might they iudge the Catholique King to be King of all the world Properly it signifieth as much as vniuersall not tied to one people in one Country of one time of one condition c. So is it to be taken heere The Nicene Creede addeth Apostolique that is holding the Apostles doctrine This the Romanists wrongfully appropriat to themselues Iointly the words together carie this sence that euery one who professeth this Creede 1 Beleeueth that there is such a company as is specified before 2 That himselfe is of the same company Heb. 3 1.1 Cor. 12 13 Heb. 12 22 23. The things which we are to beleeue cōcerning the church are whatsoeuer the word of God teacheth which though we cannot reckon vp all in this short manner of teaching in short time and in right order yet in the most necessary we will endeauour 1 To iudge and thinke very highly of the Church euen next God not onely for the place it hath in the Creede and order after the holy Ghost but for the titles it hath house of God pillar and firmenes of truth body of Christ spouse or wife of Christ. Christ himselfe 1 Cor. 12 12. Yet heere we must take heed that we think not too highlie of the Church As to iudge First that it is aboue the scriptures as the Papists in words teach at least some of them and all that the authority of the scriptures to vs ward hangeth vpon the Church and can no otherwise be knowne The Church is founded vpon the scriptures and Christ not Christ vpon the Church The authority of the scriptures is from thēselues or God in them as the authority of a Princes deede is from the Prince himselfe not from any other witnes So doeth light cause it selfe to be seene as the euidence of scriptures shew themselues to be scriptures Que. Doth the Church nothing to the scriptures Aun Yes 1 It keepeth the Roles and Records of the scripture 2 It discerneth canonicall from Apocriphall it maketh none canonicall 3 It publisheth the scriptures like a Crier 4 It expoundeth and openeth the scriptures Secondly to hold that the Church cannot erre For better vnderstanding whereof wee must know that some part of the Church is in heauen and that indeede can not erre the other is on earth of this doe we speake heere this can and doth erre being a visible company wherein are mixt bad with good Yea it may erre iudicially as the false Prophets to Achab the Scribes and Pharisies against Christ So as that it is no good saying this saith the Church therfore it is to be beleeued Thirdly to hold that the safest way from all error is to hold to the Church True it is indeede it is safe being in the Church visible whereof this is said but the safest is to hold to Christ and the scriptures 2 Neuer to doubt but that there is and shall be a Church for euer So as that it is not possible it should all alwayes be feene for some part are vnborne some are in heauen and very few sometimes haue beene on earth and could not be knowne to be of the Church 3 Thoroughly to take knowledge of the nature of the Church which wee beleeue and is not onely a company professing Christian faith hauing the same Sacraments and lawfull pastors vnder one head the Pope but as we heard before predestinate to glory in time called iustified sanctified and glorified 4 That Christ is the onely head of this Church 5 To know the proper markes of a true visible Church These are the word sacraments prayer good life When I say the word I meane the pure text in the pure sence of it and the sacraments in lawfull administration Que. Whether then is the Church of Rome a true visible Church Aun No For though it keepe a coppie of the Bible text yet it is with great corruption neither in the true and proper exposition For their body of doctrine which they would fetch from the scriptures ouer-turneth the foundation in their idolatry of the masse worshipping saints creatures their iustification by works c. Obiect They haue baptisme Aun They should haue it with the word so haue they it not 2 They haue Baptisme as a theefe might steale away the great seale without authority set it to writing no otherwise 6 That we should ioyne in communion with a true visible Church a true visible Church I call that hath the marks as before holding the foundation of saluation as before and must not seuer our selues there from Indeede we must not consent to sinne or discent in loue 7 That wee must labour to be true members of this Church which heere we beleeue So shall we doe by giuing all diligence to make our calling and choosing sure Calling implieth setting in sauing knowledge faith and obedience 8 That the Church is not appropriated to any people place time So as the Romanists doe fondly who would haue vs beleeue the Catholique Romaine Church As if one shold say the French Paris or English London church
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 AT LONDON ⧠Printed by I.R. for Richard Banckworth and are to be sold in Paules Church-yard at the signe of the Sunne 1603. ⧠The particuler expositions are of 1 The 51 Psalme 2 The 10 Commaundenients 3 The Lords Suppers 4 The Creede 5 The first part of the 119 Psalme 6 Some part of the Historie of the Gospell 7 A text in Peter To the right vertuous Lady Anne Drurie all things for life and godlinesse MAdame this Psalme was preached not long since at Bury Afterward some desired the notes short ragged broken vnfit to profit any Reader witnesse at the first blush of them your Ladiship to whom though for that you are wont to thinke somewhat of my nothing I presume to send them onely in desire someway to witnesse my thanks to GOD for his grace bestowed on you in the mysterie of Christ and for your L. kindnesse to me in that behalfe I thinke of Sinaetas the Persian who hauing nothing according to the fashion of his country to present Artaxerxes with ranne to the Riuer Cyrus and tooke both his hands full of water and offered that He was not much misliked as for the necessity of water so for the name of Cyrus which it bare Foorthwith was it put to be kept in a golden flagon The Scriptures are aboue allwater and Dauid beyond any Cyrus onely my vnmannerly hands may tincture lessen account The Psalme is the same that euer it was which if I haue any way opened I thanke God Howsoeuer I wish the sweet fruite of it in your Ladiships hart as I know God hath and will more still there treasure it vp Often pray this Psalme to God and keepe these blotted leaues vnto your selfe Serue them as they deserue I were loth that euery body should know my rawnesse Thus crauing humbly your pardon I take my leaue Bury Your Ladiships in all Christian dutie George Estey To the Reader CHristian Reader you haue heere before your eyes some labours of that faithfull seruaunt of Christ Ma. George Estey Such as haue knowne him if the feare of God be within their breasts will both bewaile his immature death and also take in good worth euen these fruits of his happy life Wee may graunt with griefe that if the Author had longer liued these works might deserue to haue beene the better loued and if hee had published they must needs haue been thoroughly polished Neuerthelesse let vs rather thankfully make vse of what Gods mercy hath left then discontentedly remember what Gods anger hath denyed There is no cause why thou shouldest blame my poore endeauour seeing there hath not beene wanting on my part either the iudgement of graue men to counsell me or the importunitie of friends to call vpon me or mine own fidelitie to discharge mee for and in the imparting of these things vnto thee Neither will there be cause I trust to blame the workes so be it there be not wanting on thy part iudgement wisedome and patience soundly to weigh all things wisely to interpret some things slightly or with little meditation to read nothing And so I am sure wee may finde in these pithy and concise writings plentifull matter of singuler instruction Somewhat hath beene heeretofore published by others but with much deprauation in diuers places and sore against my will to whom the originall copies were committed also in this impression something is kept backe by authoritie as namely the proofe of the Authors iudgement touching Christes discention into hell Let me giue further notice that the beginning of the historie of the Gospell vnto the 6 verse of the 1 of Iohn I was faine to supply out of the Authors notes in Latine which he penned first beeing wanting in the English copie of his second penning I thought this course very necessary that seeing so good a work wanting an end by reason of the too too soone end of the Authour if it had pleased God yet it might haue some beginning as also that the method and order of that which followeth might be perceiued The order which the beginning of the Creed mentioneth is not to be vnderstood of that which is set before it but of the course in preaching Finally the Epistle dedicatorie of the Authors owne making though priuatly sent in his life time with a written copie yet because I found them together among his owne originall writings and hauing permission by will to publish these his works I thought it meete not to suppresse so thankfull so deserued and so elegant a dedication And thus Christian Reader I commend thee thy labour in these workes vnto the blessing of the Almightie Christian Reader some faults are escaped in the printing of these workes I haue set downe the chiefest the most of them so neere as I could gather them vpon the suddaine leauing the rest if there be any vnto thy fauourable amending of them FOR and read not fol 2 b line 5. Between the 34 and 35 lines put in this 6 To make them vse well the things they get with such great sute fol. 10 a. For I take it to be read I take it be fol 31 a line 4. For straitly read scarcely hath leisure fol 35 a line 12. For saction read sanction fol. 42 a line 13. For no outward read an outward fol. 43 a line 4. For he resiteth read he visiteth fol 45 a line 1. For occasion The bridegroome read occasion the bridegroome 68 a line 10. Errata in the second part For vagam read vagum fol 4 line 19. After baked a full point ibid. line 26. read danger fol 4 b line 11. Read not meant of quantitie ibid. line 23. Read Krima eayto fol 7 a line 15. For quod audistis read quae audistu fol 9 b line 26. Read Idiopoioumenoi fol 13 line 8. For expedition read expetition ibid. line 22. Read in respect of his Mother fol 23 b line 23. For parties read paâ—ts fol 26 a line 25. For Andred read Andreas fol 39 b line 5. Read in which respect it is called fol 41 a line 13. For small read finall fol 42 a line 16. For of the wil GOD read of the wil of God fol 54 b line 20. For may be in some read may be iudged in some ibid line 24. For perceiued read perceiue fol 56 a line 16. For may counted read may be counted fol 57 b line 19 20. For mutable read imitable fol 61 a line 32. For exorcised read exercised fol. 62 b line 16. For or read namely fol 66 a line 7. After same things take out ibid. b line 13. For priuate read priuatiue fol 95 b line 31. Read in the same sence is it said fol 101 b
iudgement it might haue cost him the setting on Can we but learne from hence that indeede dangerous it is for outward estate to aduertise Princes of their faults and for all that yet when God commaundeth it must be done Now God commaundeth all duties of ones place Thus did Iohn Baptist Elias and others Neither this onely but very hard wil it be to bring great ones to see their faultes Saule may teach vs this These thinke not of sinnes they thinke their places excuse them and many such fig-leaues haue they Yet for all this men must endeuour that such may know and amend their faults who sin not alone but by example infect others But some may say Why was Nathan sent rather then some other For his ministerie and place for gifts and sidelitie as a knowne man meete to conuince the King Where then are these Eliasses Iohns Latimers such like Now marke the fruite Dauid is rebuked and amendeth So doth God blesse his owne ordinances as to Saule and Ahab who somewhat yet by rebukes were restrained Let none therefore make doubts in Gods businesses but go about them and leaue the successe to him who giueth it 1 Dauid is rebuked amendeth at a worde Heere is a difference betweene the rebukings to the children of God and men vneffectually called Gods children are corrected and rebuked at and by the word Gods workes are wont to worke more with worldlings 2 But put case they hearing the word doe seare as Herod and Faelix c after they forget Gods children doe hide it vp and make it of vse and to rebuke long after that they once haue heard it 3 Or graunt the worldlings doe thinke vppon it they are not reformed the godly are The occasion remaineth which is both of Nathans message and Dauids enduring this Psalme to wit his going in to Bathshela Where first mark the words after the matter The words are verie graue honest and seemely giuing vs to take knowledge of that which is not so comly to be spoken of This phrase is vsuall in the Scriptures as Knowing It is a grace of speech in seemely termes Eyphemismos to deliuer vnseemely things so Iob 1 5 blessing is put for the contrarie as 1 Kings 21 10. This is vsuall in the Scriptures as likewise in other tongues Eyonyma in Greeke a good name for a thing of worse worth Eymenides for the Furies the old Latines for nothing would say well for no bodie good successe and so other Nations the Tuscan Italians call diseases which they most loath with more fauourable names as the Falling sicknesse Gods disease and such like 1 How ought men therefore abstaine from euil deedes when the Spirit of GOD forbeareth euen the ordinary names of common sinnes 2 Nay a shame shall it be for vs not to leaue of all filthie speech and not so much as to name with liking any sinne Looke Exod 23 13 Hosea 2 17 Psalm 16 4. 3 So that if euen for termes a man should looke to him selfe the like care is to be had of companie recreations attire diet and such things wherein we may very soone offend The matter meaning of the phrase is that Dauid sinned in Bathsheba and by occasion thereof vpon Vriah giuing likewise cause to the enemies to blaspheme 2. Sam 12. 1 O then into what fearefull sinnes may the children of GOD fall To any saue that which is against the holy Ghost so that all the care in the world is too litle to watch ouer our selues with 2 Againe see how one sinne tolleth on another Dauid little thought of murther at the first but nowe to seeke a cloake for adulterie he will commit that yea not care for the glory of God in respect of his owne credit Doubting in Eue bred disobedience and the miserie of all mankind Wherefore resist sinne in the beginning it will too soone grow too strong and draw a long taile after it 3 Besides consider that Dauid had no doubt of his priuie Chamber whom hee vsed verie secretly for Bathsheba as he dealt with Ioab for Vriah by priuate Letters neither durst those parties be acknowne Court sinnes are manie times couert and cunning and yet for all this we see they come and breake out It is therefore follie sinning to think to lie hid Thou diddest it secretly saith Nathan to Dauid from the Lorde but I will doe this that is 2. Sam. 12.12 punish thee before all Israell and this sunne Nay Kings themselues cannot sinne without marking by God and in his time reuealing Now the partie with whom this sinne was committed is not to be neglected Bathsheba a vvoman not onely of good house and place whom Dauid the King after married but a deuout woman obseruing the religious seruices of God in her purification 2. Sam. 11.2.4 verie wise and accomplished as may appeare by the 31 of the Prouerbs which seemeth to haue beene of her making yet she is ouer-taken to folly 1 Let good Ladies then take heede of daliance courting Sooner may they be ouercome then they thinke for such is the poyson of euill companie and speech able to infect the chastest in the world 2 And if Dauid and Bathsheba commit follie may we doubt but that there was a great deale more filthines then in the Court So it is some one sin appearing may make vs iudge of many close Reade ouer the whole eight chapter of the prophecie of Ezechiell Where then many sinnes breake out know that many more are committed vvhich should make vs mourne at the filthinesse of such times Obiect But one may say I neuer committed adulterie I neuer kept whore c. Aun There is no Dauid for all that that hath not his Bathsheba no Bathsheba that hath not her Dauid that is none is there but taketh delight in some sin or other Idolatrie is whoredome so is couetousnes Iam 4.4 Wherefore let euerie one seeke to finde out the strange flesh his soule runneth after as his Bathsheba which one may doe by applying the whole word of God to his whole selfe constantly studying and meditating thereupon making more account of the witnesse of our consciences then the iudgements of any other That shall we finde to be our Bathsheba or sweet sinne 1 Which we will least be acknown of as in Saule for the Amalekites Herod for Herodias and such like So doe proude couetous riotous persons excuse extenuate or cloke their sinnes 2 Which though we take great heede we shall easily offend in as that of the tongue Psalm 39 23 Iam 3 8 So is it for anger in parties subiect thereto 3 Which enemies waite to trap vs most in and can vpbraide vs most with They can sooner see it then wee our selues Nature in euery body sootheth it selfe none but thinketh himselfe faire his own breath sweet But especially if those whom wee iudge aduersaries are godly and wise as Elias to Ahab Michaiah Iohn to Herod there
knoweth So Luke 13 25. I knowe you not that is I acknowledge not you and so is it heere I acknowledge c. Now this indeed is the property of the children of God to make knowne their sinnes Dan 9 Paule Manasses c. In this acknowledging there is 1 Knowledge 1 That is perceiuing by the worde of God that the thing founde fault with is a sin all doe not presently yeelde heereto as Saule 2 That this sinne doth deserue euerlasting damnation 2 Application of the knowledge of the grieuousnesse of sinnes to our owne selues wherein especially consisteth acknowledging This is harder then the former Better may one in generall know sin then that himselfe in particuler hath committed it and yet this is necessarie For this end are priuate messages to Dauid Ahab Herod c. Nowe this application or acknowledging must haue sundrie properties 1 It must proceede from the hatred of sin Take heede of confessing sinnes in iesting or boasting it is as in a vomit casting out things enemies to the stomacke 2 With faith in the promises of mercie in Christ otherwise despaire will assault 3 From a setled iudgement no light opinion that our selues are sinners 4 According to the thinges wee are rebuked of by the Worde as it was with Dauid toward Nathan not taking exception against his charge 5 Franke not by compulsion but of our owne accord 6 Without excuse or lessening our fault nay rather with exaggerating 7 VVithout delay presently 8 VVithout opinion of desert for acknowledging sake Thus much of the manner nowe followeth the helping cause which is the beeing of his sin euer before him this made him the rather to confesse because his sinne was alwaies before the eyes of his minde conscience neyther could he find ease till by confession he had set them aside Of this cause we may see the Kinde Propertie of it Beeing before or in his eyes Euer Sin is before one 1 When one who hath sinned calleth his owne sinne to minde and of purpose searcheth his hart to that end to humble himselfe 2 When the conscience keepeth recorde against a mans will and so checketh him 3 VVhen God in mercie the partie not thinking of it vseth some meanes as Nathan to Dauid Elias to Ahab to make them for euer after to thinke therof All which I take it are meant heere This euer is with limitation from the committing of sin and taking true knowledge thereof in his owne hart by meanes sent of God So as that no maruaile if sometimes Gods children haue not their sinnes in their eyes They must pray to haue their eyes opened Let vs besides consider 1 Howe necessarie this mercie of God is to pricke our harts to true conuersion else shall wee not see our sinnes 2 The force of sinne once knowne it will neuer leaue checking the conscience till it be throughly taken away 3 And that if we will be like the children of God vvee must often call our sinnes to minde and exercise our selues thereabout not seeke to forget them or driue them out of our mind Hetherto is the manner the persons follow first confessing I Dauid a King who had done this matter secretlie that few knew of it whom no mans lawe could make mee to doe as I doe and might seeme to shame my selfe in that I doe I for all that doe confesse my sinnes It is cleere then 1 That Kings and the greatest in the world ought to confesse their sins 2 Though they might without being detected conceale it 3 And that the quiet of their conscience should more be regarded then all their honour and reputation especially in comparison with the glorie of GOD. The second to whom confession is made that verse 4. Now this person is God not a Priest to whom though in some cases we may confesse 1 If we haue scandalized or wronged him 2 If we endeuour to cōfort him by reckning our faults and Gods mercies 3 Or if we desire comfort from him 4 Or desire him to pray for vs. Not 1 vvith conceit that hee hath power to forgiue our sinnes 2 Or with iudging that we ought to be acknown of euerie particuler 3 Neither with opinion that heereby wee deserue anic thing 4 Or are willing to haue penance enioyed to make satisfaction To God confession is to be made 1 For the comaundement sake 2 Because all sinnes are most against him 3 He taketh knowledge of all sinnes 4 Hee is able to forgiue them 5 He promiseth so to doe 6 And he hath so done to Dauid 2 Sam 12 13 and others The partie is God who is set out heere partly by Repetition Singularitie Repetition in these words Against thee thee onely which manner of speech bewrayeth an earnest affection of the hart as not beeing able to containe it selfe great indignation against himselfe so as that he seeth hee hath broken the Law of God procured his displeasure and yet perswasion of fauour otherwise he durst not thus be acknowne So as that all confession should be earnest and in faith besides the properties we had before The singularitie of this partie followeth in that it is said Against thee thee onely which all doe not expounde alike Some against thee who onely knowest what I haue done Who sinne is verie headlong suddenly frō thoughts it wil come to outward act 3 That none but should withstand euen inward corruptions Atheisme prophanenesse vnbeleefe hypocrisie c. Now followeth the forme In thine eyes O God God properly hath no eyes but parts of the body are sayd in the scripture to be in God for their workes sake As because the eye is an instrument of knowledge therefore it is put for knowledge so as that the Prophets meaning is that God iudgeth this to be sinne in whose eyes it is God iudgeth that to be sin which is against his will written and reuealed 1 Learne then that all men sin God looking on Sin is in his eyes 1 So as that all sinners ought to be afraid when they sinne 2 The godly ought to be verie warie 3 And to knowe that as sinnes committed are in his eyes so are good deedes that the conscience of his knowledge ought to support men in their good dealing against all hard censures of the world 2 And that God is verie long suffering who seeing so manie sinnes for all that spareth them 3 And that Dauid cōsidering this had wonderful griefe which we well may examine by 2 Cor 7 11 forward Where are sundrie workes of this godly griefe set downe The first whereof is care that is mature and conuenient diligence to correct his fault and to take away the scandall to the which is thwart and contrarie when a man not well vnderstanding his sinne can confesse but deferreth to redresse it The second the Interpreters call cleering in the originall it is a speech of defence for a mans selfe whereby one may be iustly excused Now this is when a man confesseth his
remembrance in the Syneidesis or conscience The second a diligent marking and recording as euery particular thing is beleeued or not beleeued done or not done thought or not thought according to knowledge The third is affection rising after knowledge and marking and by things done thought beleeued spoken according to knowledge ariseth ioy hope and comfort otherwise greefe feare and trouble Good conscience is when the knowledge is true full and sound when it letteth not slip any particular but calleth all to count and findeth them rightly according to knowledge performed where-vpon ariseth continuall ioy quiet comfort Good conscience is wrought as all other graces of Gods spirit No mans conscience is good by nature other meanes therefore are needefull 1 One is sound faith of iustification when the party hauing Christes righteousnes imputed by God himselfe applieth it by faith to the forgiuenes of all his sinnes and accounting of righteousnes so as that the conscience is cleansed and quieted in regard of all things past 2 Sanctification which arising and liuing in faith keepeth with faith and preserueth good conscience for afterward without these neuer good conscience Now the properties of good conscience are many 1 Truly and fully alwayes to admonish according to the light of the word of God shining in the hart 2 To witnes that all and euery thing is done according to the full knowledge of Gods will 3 To giue a good hope in all things 4 To make one leade an vnblameable life Thus much for good conscience the fruite followeth which is wonderous great euery way and hath all things contrary to confusion 1 It maketh one neuer to change his generall resolution 2 It delighteth to come into the presence of God 3 Is perswaded that God liketh it 4 Hath courage in all good duties 5 Trust in the fauour of God 6 Hath peace of conscience 7 Ioy in the spirit 8 Looking for all good things from God 9 Patience in the crosse Thus much of the thing now followeth the time then to wit when I shall haue respect as if he should say vnlesse I haue respect c I shall be confounded 1 Que. Who can respect all and euery of the cōmaundements of God Aun None and therfore all haue great cause of shame 2 And seeing that all Gods commaundements must be respected euen the least are to be regarded not neglected 3 No meruaile therefore if none can at any time be secure but shall finde himselfe tossed betweene feare and hope c. 4 And why since there is such good consequence of respecting Gods commandements doe not we all most carefully regard them Thus much for the third particular in the Prophet Dauid now followeth the fourth verse 7 Verse 7 and it is profession to praise God Which duty should be in euery seruant of God Psal 50 14. In so much as that not onely men but euen all other creatures ought to performe the same Psal 150. Of this profession there are two parts 1 The duty to praise God with an vpright hart 2 The cause learning of the iudgements of thy righteousnes In the duty are 1 the fact of praysing God c. 2 The publishing of it in that he saith I will praise c. The fact hath the thing to praise God manner with an vpright hart In the thing are action to praise obiect thee ô Iehoua The word heere vsed for praise is in the Hebrew Ode where-vpon by the way commeth the Greeke word Ode for a song It signifieth both to confesse and praise but yet notwithstanding with some difference For when it signifieth to confesse it hath one kinde of preposition when to praise another or other regiment so doth the Greeke word Ezomologoumai signifie both Neither is it without cause that one word signifieth these two things For then praise is true when it is free and franke as confession also euery true confession is greatly to the praise of God looke Ioshua 7 19 1 Sam. 6 5. Iohn 9 24. Heere doth it signifie to praise To praise is to acknowledge the excellencie or worth of a thing Excellencie in God is infinite euery way as he is in himselfe towards his creatures In himselfe for excellencie of Essence persons properties c. aboue all humaine conceite Towards his creatures making them so excellent preseruing them c. and as to all creatures ingenerall so to the Church and especially to the party praysing And indeede there is nothing whence a party may not draw arguments to praise God Gods mercy is most sweete considered in creation redemption conseruation Euery one of these cannot choose but be very great being from so great a God to vs who deserue the contrary especially in such necessary things as he giueth vs for our being and well being Acknowledging is our profession that this excellencie is in God Now this our profession must be 1 open so as it may be knowne 2 franke cheerefull not constrained 3 with harmonie of mouth hart and life Who would not performe this duty 1 pleasing God 2 due from himselfe Thus much for the action now followeth the obiect thee ô Iehoua whom indeede we are alone to praise as being onely worthy 1 God being to be praysed is to be considered with meanes of any thing or without meanes Many will praise God and acknowledge his hand when they see him work without meanes because then they see nothing whereto they can ascribe that worke but onely to God and yet it is onely God who giueth meanes renueth them and blesseth them so as in the middest of all meanes must we lift vp our hart to God and praise him and neuer sacrifice vnto our net 2 God may be considered towards our selues or others Many wil praise God for themselues few for others and yet so must they doe and euen for their enemies so farre must wee all be from enuying or lessening any of Gods works 3 God giueth prosperity aduersity Some feeling the sweetnes of prosperity can acknowledge Gods goodnes Where is any that praiseth God for aduersity And yet so must we all doe and not onely that but reioyce therein Rom. 5 3. 1 Then shal a man be the fitter to praise God for aduersity when he hath some while beene vnder neuer at the first will or can a man vsually thank for it 2 When by hauing beene vnder it hee hath gotten some good by it as knowledge of Gods prouidence iustice power perswasion of Gods goodnes encrease of faith exorcise of patience meekenes prayer c. else will our praysing for it be but cold And therefore all mens speeches who say they thank God for afflictions are not euer true Hitherto of the thing now followeth the manner With an vpright hart so as it must be with the hart and that vpright so as heere is 1 subiect 2 Adiunct The subiect is hart put heere for the soule because that it is as it were the chaire of estate of the soule wherein it most sheweth
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
seruice The effects in respect of other who are many followe Where besides the parties we may consider the kind of thing and the occasion We will begin backward The occasion is his that is Iohn Baptists birth His birth to speake properly is his comming into the world but this is not meant alone but especially his life office and discharge thereof in loue whereof they are said to reioyce at his birth so Iob misliking his life curseth his birth conception c 3 Iob. 3 thus in detestation of Naball and Ahab is said that there shall not be left a dog c. So blessed is the belly that beare thee Now thus affections thus noted of the people should teach vs offices and that 1 The nature of true loue stretcheth to all things belonging to the thing beloued 2 That men must be iudged of by their duties and execution thereof 3 Men must loue ministeries like Iohns conuincing of sinne 4 Yet so as that they must loue Christ whereto they must be lead 5 And seeing that Iohn was as well for the whole Church as priuate persons we all should reioyce at occasions of Church good The affection noted in the parties is that they shall reioyce Reioycing I take it is nothing but to bewray conceiued ioy This was as especially by the former occasion so not without simpathy to Zacharias and Elisabets ioy The reioycing is alwaies with some feeling And as a man would thinke but a small matter where no dooing is mentioned yet it is implied that they witnessed their ioy 1 The greater Gods benefits are the greater feeling of them should we haue 2 If we can doe nothing els it is acceptable to God when we doe but reioyce at good things 3 We must not be wanting when occasion serueth to witnesse our ioy 4 If we should ioy when good things are enioyed we should looke for them when we want them The parties are many many may be vsed strictly of any number aboue two Heere it signifieth diuerse besides the parenty Now surely these times were very corrupt wherein one would thinke there had not beene one good so it is 1 God alwayes hath his number in the worst times 2 We must not dispise the beginings of grace they will grow 3 Marke the power of godlinesse it hath the same worke in many and all in whom it is Hetherto the effects now followe the causes towards the effects in them selues Towards the effects and so they are brought into proue and confirme them as for that Iohn should be such a one the parents and others should haue cause and ought to reioyce So as who doe not are iustly to be blamed The causes in themselues are reckoned vp in 4 branches The first Verse 15 he that is Iohn shal be great in the sight of the Lord. Where we may see what is said of him he shal be great And in what sense in the sight of the Lord. Great Iohn is so as that none greater then he among womens children And this great is of great account and worth the same in meaning with good Great was Iohn as appointed to doe great things to prepare men to Christ indued with great graces of knowledge zeale courage c. effecting great things so as that many submitted themselues to his ministery Luke 3. Now Iohn is not said simply to be great as in the eyes of the world for he was very contemptible but in the sight of the Lord. The Lord heere signifieth the true God Sight is a borrowed speech taken from such creatures as haue eyes whereby the vse of eyes and that which followeth thereon is implied and therefore when this speech is vsed towards creatures in generall or wicked it implieth Gods knowledge as Emrod was a mighty hunter before the Lord that is openly and knowen of God But when it is vsed toward godly persons then it signifieth to approue as heere and before of Zachary and Elisabet it was said they were iust before God that is God approuing their iustice Know then that Gods children are great some way Though indeede not alwaies to the world ward So as that wee ought not to iudge of ones greatnesse by his outward appearance to the world That who so would be great must be in the sight of God by Christ and the gifts of his Spirit If godly men be great with GOD they ought so to be with vs. And in no case must we wrong them least wee prouoke God against vs. The second branch is and shall neither drinke wine nor strong drinke These words declare that he should be a Nazarite wherof looke Numb 6 3 so was Sampson saue that the Nazarites Numb 6 2 vowed themselues Sampson and Iohn were appointed by God One part of the Nazarites dutie was neither to drinke wine nor strong drinke Wine is the blood or iuyce of grapes Strong drinke in the originall Shekar any made drinke which immoderatly vsed will procure drunkennes as the Iewes had luyce of Dates In Wales is Metheglin in Ireland Husqueba in England Sider Beere Ale Now this and such like was forbidden them Quest Why were these forbidden Aun Not for any vnholinesse in them or that men by forbearing of them onely were more holy but to teach moderation by some in all things and to shew that a means to helpe heereto is to forbeare lawfull things It may seeme strange that Iohn should forbeare Wine and Christ drinke it Whereby wee may learne not to iudge of mens holines onely by their outward strictnesse els might wee preferre Iohn before Christ Obiect It may be obiected that Christ was a Nazarite Math 2 23 and therefore should not drinke Wine Solu It was not meant that he should be such a professed Nazarite as the Law nameth but he should be such a most holy person as the Nazarite prefigured So Christ is a Lambe who was prefigured by Lambes If Iohn would forbeare Wine wee ought to forbeare sinne And if hee quite forbore strong drinke wee must take heede of drunkennesse The third branch is that hee shall be filled with the holie Ghost euen from his Mothers wombe Wherein is a speciall gift to be bestowed vppon him declared This gift is the holy Ghost which is further made knowne by the measure of it in that it is said he shall be full and the time in as much as it shall be frō his mothers wombe The gift is most excellent so as GOD when hee would finde out the choisest could not bestow a better on Iohn no not on his owne sonne Whereby we may learne wherof to make most account Holy Ghost is the third person in Trinitie and is sometimes put for the person it selfe sometimes for his workes as heere it is Among the many works of the holie Ghost is sanctification furnishing to particular calling Sanctification is wherby a partie is made holy in the presence of God Christ his holinesse imputed and new in the partie ingenerated This in parties of
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