that the hart by nature is turned from God 2 It is very hard to recall it fixe it 3 And being once set will easily draw the whole man Passages from this fountaine head are 1 Kinds of life 2 Duties of life Kinds of life are particular callings Euery one must be warrantable by the word of God Duties of life are the practises and works of ones calling generall or speciall Of which sort are 1 Thoughts A motion without consent 2 Affections motions with some kinde of feeling as ioy hope feare loue hatred c. 3 Actions wherein besides some inward conceite somewhat is performed and these are of sundry sorts 1 Naturall such as are for the necessity of life as eating drinking sleeping c. 2 Domesticall such as are belonging to the family as of husband wife father children maister seruant 3 Politicall any way belonging to publique gouerning as Prince Magistrate Subiect c. 4 Religious which any way belong to the worship of God 5 Ludicrous which are of recreation and disport In euery of these euery step as it were is carefully to be ordered neyther is it sufficient to haue a generall good meaning to please God vnlesse we endeuour in euery particular so to doe Salomon commaundeth vs to looke to our feete Eccle. 4 17 Paul chargeth we should walke circumspectly looke Psal 119 105 Psal 139 2 3. Hereby it appeareth 1 that they doe not their duty who onely carry a generall purpose to doe well vnlesse they endeuour the same in particuler 2 That none can be too carefull of his walking and leading his life so as it is a false charge to count any too precise 3 And that if euery particular should be looked vnto a man had neede of great knowledge and wisedome out of the scriptures Thus much of the practise of walking now followeth the forme or rule whereto this walking is to be framed in the law of Iehouah which so is to be vnderstoode as that it must be alone so Psalme 1 2. and Psal 119 97 for indeede there is none who can prescribe a sufficient rule but onely God whose wisedome and iustice is aboue all creatures Heere therfore is thrust out 1 nature which the Stoicks say if we follow as a guide we shall neuer doe amisse Nature is corrupt The best life in this kinde is but ciuill which indeede nowe a dayes in the world doth carry the greatest shew where onely appearance preuaileth It is a most dangerous course not for that it is not necessary but for that most commonly it abandoneth all power of true godlines 2 And seeketh only the report for honesty among men It differeth from true Christian life because that ciuill life hangeth vpon the reputation of men which if it obtaine it is content Christian life is ordered by faith that is knowledge of the word and application of Christ 2 Ciuill life respecteth men most Christian life endeuoureth to please God 3 Ciuill life is not very carefull of religious duties Christian life is in publique and priuate the other not much 4 Ciuil life maketh no great conscience of smaller sinnes as in swearing lesse oathes idlenes gaming Christian life doth 5 Ciuill life neuer taketh any care to resist the sinnes of the time Christian doth 2 Heere is remoued euery mans owne particular course which he setteth to himselfe and pleaseth himselfe in Iere. 44 17. 3 Other folkes example is not a sufficient rule The sufficient rule is the law of Iehoua for the kinde it is a law for the Author it is of Iehoua The law is heere the word of God and is taken particularly for the 10 Commaundements or fiue bookes of Moses Generally for the whole Bible It is taken generally in this place as else where 1 Psal 2. Psal 19 7 heere-vpon sinne is counted transgression of the law that is breach of the word of God written Now this name of law is to be vnderstood as of the whole body of the scriptures so of euery particular branch thereof in so much as euen particular examples many times haue the force of generall doctrine Marke then that 1 The Papists erre who teach that some parts of the word of God are but counfailes which a man may follow if hee will and that all are not lawes whereto one is bound 2 That as subiects are bound to take knowledge of the lawes of the Land so are they of the word of God 3 And seeing that men will looke to the lawes of the Land why should they not much more to this 4 So reade heare and thinke of the word of God as of the law of thy life 5 That as euery law broken hath some penalty or other so hath the law of God Now followeth the Author Iehoua Father Sonne and holy Ghost know one well know all well know not all know none Where-vpon it followeth that the Iewes or Turks lawes which they boast of neither of thē acknowledging Christ and the holy Ghost is not to be counted the law of God For the word of God wrongly vnderstood is not the word of God Nor surely the Papists doctrine misvnderstanding many fundamentall grounds touching Christ so as that none that is not orthodoxicall cannot properly be said to haue this This law is said to be Iehoua c. because 1 He maketh it 2 He can best iudge of the breaking or keeping of it 3 He onely can dispence against it Wee gather then 1 that no exception can be taken against this law for wisedome iustice equity 2 That being Gods it must be spiritually vnderstood 3 That wee remember God taketh knowledge of euery step that is awry 4 That we must approue all our obedience to him and doe all for his sake 5 And that it being said that they walke in his law the meaning is that alwayes and in euery place they so doe Now with this second duty should be repeated the word blessed as indeede with euery other of the foure which follow but it may suffice to haue opened it once for all Thus much of the two duties in the first verse The second verse followeth Verse 2 wherein are two duties the commendation as before The two duties are 1 Keeping his that is Iehouahs testimonies 2 Seeking him that is Iehouah with their whole hart In the former of these two which is the third generall dutie are 1 obiect or thing where about the endeauour is His testimonies 2 Act the endeuour or practise about this thing Keeping Testimonie for matter and meaning is the same with law in the verse going before to wit the written word of God so is it likewise taken Psal 197 and else where Now yet for the vse of this name testimonies heere for better vnderstanding of it it seemeth that testimonie or witnes is a word which cannot well be vnderstoode without reference or respect to some other Where-vpon as the things are diuers which may be respected so may the particular sence of this
thing alike 2 Shine from the heart within 3 Cannot possibly lie hid It is so necessary as nothing without it can please God What the fruites of it be looke Prouerb 2 7 21 Prouer. 10 9 Prouerb 11 3 6 20 Prouer. 28 6 10 18 Pro. 2 9 10.2 Cor. 1 12. A man may try whether it be in himselfe 1 If hee account of things according to their nature of great greatly Hypocrites will straine Gnats and swallow Cammels will be curious in ceremonies and omit greater things sincerity will in their place regard both Therefore serueth the true light in the hart 2 If he be most seuere towards himselfe Hypocrites are most hard to others looke Iohn 8 3. Math. 7 3. the sincerest are most fauourable as being priuie to the in bred corruption So was Iob toward his children tollerating their banquetting though himselfe were not with them Ioseph toward Mary with child c. 3 If he be more carefull to please God then all the world beside Hypocrites doe all things to be seene of men make more of the reputation of the world then the witnesse of their owne conscience 4 If he be willing to beare aduertisements admonitions reprehensions A sincere party meaneth wel from his hart and therefore can be content to be called vpon the hypocrite is vnsound at the hart and cannot abide to be gaged he is touched on the gall so did the Iewes to Stephen Act 7 54. 5 It is impossible to be smothered it will breake open cannot lie hid hypocrites are couchant can haue a faire gloue on a foule hand This is kept and preserued 1 by the sincere milke of the word 1 Pet. 1 2. and continuall desire to be enformed in the sound truth 2 The more one endeauoureth to search and sound him selfe the better shal he preserue his sincerity Standing waters corrupt 3 Often setting of a mans selfe in the presence of God and before his iudgement seate Thus much of the first acception the other followeth which is vnblameablenes not that the seruant of God shal not sometimes be charged with somewhat amisse or shall not in a slip be ouer-taken but Vnblameablenes is such vprightnes whereby a mans life cannot be noted with any raigning sinne after his effectuall calling so was Samuel Iob Paule and some others as Elizabeth and Zacharie Luk 1. Now both these sincerity and vnblameablenes must be in one party and in all the life But some may say that is impossible for aunswer heereto looke the fift and sixt generall remembrance in the beginning of this Psalme Now by this before we learne that 1 Vprightnes of sincerity and vnblameablenes as it is most necessary so should it be with the first or else all will be vnsound neither would the Prophet haue set it first 2 And that we must iudge of our selues and others by vprightnes in the way that is vocation of a Christian or any other more especiall the world doth otherwise they commend for things that are not of a mans calling Thus much of the first duty the commendation followeth Blessed that is such parties are happy or happinesses that is many blessings belong to such or it is and shall be happily to such for so many wayes may the word be taken The Prophets meaning is that such parties are in an estate most to be liked and longed for as the world count happy those in whose steedes they could wish themselues I thinke it not the fittest heere to dispute of blessednes what it should be or what good things it containeth in it that is not the Prophets meaning Whosoeuer would know this for the cause of blessednes let them looke Psal 32 2 Rom. 4 7 and for the fruites the beginning of the 26 of Leuit and 28 of Deutrono This blessednes which is heere named hath two degrees in this life the life to come Blessednes in this life may be called blessednes of grace Blessednes in the life to come of glory of these haue one and be sure of both Heere though is principally meant blessednes of grace whereto a man may reach in this life as also Mat. 5 2 3 c. Math. 13 16 Pro. 28 14 That vpright men are happy it is most certaine no vprightnes but by the spirit of sanctification no sanctification without iustification no iustification without forgiuenes of sinnes wherein is blessednes Psal 32.2 Rom. 4.7 God is vpright mens shield Prouerb 2 7. The Lord delighteth in them Prouer. 11 20. What can be more And if hypocrites be so cursed as indeede they are sincere cannot choose but be most happy Was it not this that made God fauour Noah Iob c. Wherefore 1 They greatly erre who thinke the godly of all men most miserable 2 All happy men are in a sure estate that cannot be lost Happines of grace is surer then of nature That was in our owne keeping and was lost This is in Gods fauour which is vnchangeable and cannot miscarie So as that all vpright men may haue sound consolation that they neuer shall faile 3 Vpright men may haue many afflictions as indeede they haue as Abraham Isaack Iacob Dauid Abel c. yet are they blessed So as that no outward or inward afflictions of what kind so euer can hinder an vpright mans happines Nay they shal further it Math. 5 10. Wherfore iudge no man by his afflictions to be out of the fauour of God else might Lazarus haue beene thought amisse of 4 If vpright persons are happy then hypocrites and notorious sinners are wretched and yet enioy they much outward prosperity Outward good things therefore doe not alwayes shew that a man is happy 5 And seeing that vpright men are happy who would not labour to be vpright though it cost him as it wil great neuer so much endeuour Hitherto hath beene the first duty commendation of it now followeth the second which is Walking in the law of Iehoua set out by the parties in whō it is who are said to walk In this duty are two things to be considered 1 The practise of walking 2 The forme or rule in the law of Iehoua To walke is a borrowed word as that before of the way and signifieth the ordering of life and hath in it two things 1 That as in a way there are many steps to be set so are there sundry particulars in life 2 That as in the way euery step must be ordered so must euery particular of life be Of the particulars which are in life there is 1 the beginning or head of the way the hart 2 Passages on frō the hart The hart is to be vnderstood the soule that is minde and will from whence as from the hart of the body naturall life commeth so the beginning of godly life must proceede The soule therefore must as the first step be set in the law of God out of which if it stand all other things run ryot This is the more to be thought of for
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
desire then containeth a request to haue particuler iudgements or punishments kept from the Prophet For to the fault of sinne belong diuers rods scourges which the Prophet heere feareth Now this desire hath two parts The first Cast me not away from thy presence the other take not thy holy spirit from me In both the which the Prophet Dauid seemeth to haue respect to Gods dealing with Saul whom he cast off from being King as to haue the kingdom to continue in his line and from whom likewise he tooke his good spirit The presence or face of God in Scripture signifieth sundry things which were too long to recite heere it containeth three things 1. Fauour of God 2. The place of the worship of God whence the face and fauour of God may be perceaued So Gen. 4.10.14 Ion. 1.3 1. Sam. 26.19 3 Seruice before or in the presence of God Which in Dauid was his seruice in gouerning the kingdome So Math. 18.10 Iob 1.6 Esth 1.14 These the Prophet desireth not to leese Cast me not take not these away from me in an anger otherwise I shall endeuour to beare the losse patiently First now let vs learne by Dauid calling to minde Gods dealing toward Saul to profit and be the wiser for Gods punishments in others 2 Let vs a little enquire whether this fauour the Prophet feareth to leese be for and to saluation or in thinges onely belonging to this life For the clearing wherof some sentences must first be set downe 1 Dauid had the fauour of God to saluation 2 Dauid could neuer fully and for euer loose it 3 Dauid might haue the feeling of it so impaired as that he might feare that he should loose it 4 Neuerthelesse this fauour is not heere meant but that fauour whereby God first gaue Dauid the kingdome aduauncing him to the honour of being Gods Lieuetenant to gouerne his people in hauing God for his defence and grace as Saul had for a time Which fauour among outward things is the greatest in the world This Dauid desireth may not be taken from him not so much for the kingdome sake as 1. That God might not bewray to others that he was displeased with Dauid 2 That Dauid might not by occasion heereof cause the aduersaries to blaspheme 3 That yet Dauid might haue his high place frō whence he might make open confession and acknowledging of his fault to all his kingdome Thus much for that question 1 Now all that are aboue others if they meane to keepe their wealth honours in the fauour of God they must take heede of sinne 2 Since that kingdomes are taken from Princes and so meruailous changings and troubles come wee had neede pray for Kings that they sinne not and if they sinne that they may repent 3 That euen for sinnes God taketh away outward fauours 4 That in outward callings men should remember to labour in them as seruing before the face of God 5 That in the lesser matters as any outward thing it greeueth the seruant of GOD to see any displeasure of God Hitherto the first part the second followeth Take not thy holy spirit from me Spirit dooth heere signifie the gift of the Spirit as else where in Scriptures I doe not thinke that the Prophets meaning is to speake of the spirit which is called of sanctification which howsoeuer a man may feare to leese can neuer yet fully be lost but of the good spirit of the holy God which spirit is said to haue departed from Saul 1 Sam. 16.14 Saul had not the sanctifying spirit of God vnlesse onely in restraining him Indeede he is said to be an other man that is furnished with other gifts then he had before whereby he was enabled to gouerne the kingdome as in the booke of Iudges the spirit of the Lord is said to come vpon the Iudges that is the worke of the spirit in sundry gifts and abilities of the spirit for gouernment in warre and peace As Saule therefore lost such gifts so Dauid prayeth he may not to wit loue of his Countrey and people prudence courage making good lawes felicity or good successe He teacheth vs then 1. That sinne deserueth not onely the impairing of sauing graces but the losse euen of gifts meete for a mans particuler vocation So God threatneth Mal. 2.2 to curse their blessings and saith Ezech. 20 26. That he polluted them in their gifts so Nabuchadnezzar is said to be turned into a beast Dan. 4. That is to loose the vse of reason after the same manner Nabal became a sot or a stone 1 Sam. 25.37 2 That euen the gifts of a mans calling are from the Spirit of God so as not the meanest calling or gift belonging thereto is to be despised 3 That euery one is to endeuour to haue to preserue and increase the gifts of his calling 4 Now as all gifts are good so those which are for the ordering of family cittie or kingdome are most excellent 5 Mention of the holy Spirit is made to teach vs that all duties are to be done holily They are done holily when 1 First the kinde of life is warrantable by the word of God that is when it any way setteth out the glory of God or procureth good to others 2 The party performing any dutie is in Christ repenteth for sinnes 3 He doth the duties for conscience to God as in the presence of God 4 In the vndertaking of duties he calleth vpon God Hetherto the fift petition the sixt followeth verse 12. Restore me to the ioy of thy saluation c. Verse 12 Wherein hee desireth to haue the gifts of the Spirit giuen him againe which he had lost by reason of his sinne For sinne doth mightilie daunt and dull the graces of the spirit Of this petition there are two parts one to haue the ioy of Gods saluation the other to be established with Gods free Spirit Restore dooth properly signifie to returne that which is not a mans owne to the proper owner But so can it not be taken heere For all things are properly Gods nothing our owne Heere therefore Dauid desireth to haue those things giuen him againe which he had before and hath now lost Ioy doth signifie cheerefulnes of hart Looke verse 8. with it alwayes seeking vppon conceit of want hoping to haue in seeking resting in hauing Saluation doth not here signifie the estate of blessed life but outward safetie when as the prophet can wanting any thing come cheerefully to God seeke to him be perswaded of his helpe and finde it So is it Exod 14 13. Psalm 3 3. and that we so may vnderstand it heere may appeare because 1 That euerlasting saluation can neuer be lost 2 God for sins taketh away outward safety deliuerāce 3 God dooth threaten some such thing to Dauid by Nathan 2 Sam 12 10 11. Now this outward saluation or safetie spoken of hath with it 1 Gods promise to helpe 2 and certaine performance thereof Note
to shewe it selfe 3 It is alwaies increasing auoyding the sinnes the party is most inclined vnto endeuouring for graces duties most necessary 4 In this life it is imperfect 5 It is wise and maketh great account of great and smaller account of smaller things so preferring the duties of the worship of God as that it neglecteth not the duties of particuler vocation and so performeth them as yet the hart is principally to God The parts are Mortification Viuification Mortification is the continuall lessening of the practise and power of sinne and striketh at all it can at originall sinne Viuification is a continuall renewing and quickening to all holy duties and appeareth in the desire purpose and endeuour to doe well recouering it selfe againe after slippes Now follow the properties which can not easilie be perceiued by all 1 Cannot be found in them who are not conuerted 2 not easily in such as are babes in Christ 3 not of any while they are in the fit of greeuous tentations especially of particularitie In others they may be found Some of them are 1 A willingnes to set a mans selfe in the presence of God to thinke of death the law the latter iudgement hell 2 A true hatred of sin yea of euery sin and that in a mans owne selfe 3 A desire of spirituall nourishment word sacraments 4 A loue of such as are truly conuerted 5 A delight in heauenly things and preferring them before the world But heere a question may arise whether sinners vvhen they knew that Dauid was againe in fauour with GOD did conuert Aun Dauid speaketh not so much of the effect as of the sufficient cause and iust occasion It is hard for a man by the effects to iudge that the meanes were neuer vsed Good meanes may make one presume of a good end Now if Dauid deemed that vpon his finding fauour with God sinners would turne what might we doe vpon so manie and great meanes Besides Dauid sheweth that the best thing for a sinner to doe is to conuert And that if sinners cōuert vpon the knowledge of Gods mercie to Dauid how would the godly profit Hetherto hath been the digression Verse 14 now followeth a seaueth petition in the former part of the 14. verse whereof are two parts the thing it selfe and the author of the gift The thing is to be deliuered from blood Some learned interpreters by bloods vnderstand tragical examples and bloody euents in Dauids stocke and house but they cannot well proue this I thinke it signifieth manslaughter and murder For Dauid now thought vpon the murdering of his most faithfull seruaunt Vriah slaughter of the other in his band thus are bloods often taken in Scripture Gene 4 10. c. Dauid prayeth that that fact be not layd to his charge After generall confession a man must come to particulars Deliuery is freedome from the fault and punishment Let vs then learne from hence 1 that seeing Dauid was aboue the compasse of manslaw and yet calleth himselfe to a reckoning for sinne by the word of God other so ought to doe 2 What an horrible sinne murder is 3 Particuler sinnes knowne must particulerly be confessed 4 The same sinnes will often recourse and accuse the conscience The Author followeth who is repeated with a speciall fauour of his The Authour is God and is here repeated as a note of faith and boldnesse in the Prophet Whereby hee sheweth that God can will and that Dauid looketh for helpe And the Prophet doth the rather repeate it 1 to affect himselfe with the considerations of Gods maiestie 2 and to stirre himselfe vp to pray with his hart 3 and with all to shew how impatient faith is of delaies Now this fauour is saluation of soule body Hetherto hath beene the second speciall part of this psalme in petitions now followeth the 3 which is thanksgiuing from the latter part of the 14. verse to the 18. To this praising is there a passage made verse 14 15 a setting downe of the dutie of praysing in the rest The passage hath the profession of this dutie and correction of the speech The profession is in the latter part of the 14. verse and hath in it 1 the kind of dutie 2 the instrument 3 the matter The kinde of dutie is singing with ioyfulnes which hath great vehemencie boldnesse and cheerefulnesse Vehemencie is in earnest setting of the minde Boldnesse in perswasion that the dutie pleaseth God Cheerefulnesse is whereby we readilie vpon the occasion giuen breake out into the praises of God and are glad that we haue occasion so to doe The instrument is the tongue the minde is not sufficient 1 God will haue the whole man 2 others must likewise by vs be prouoked Neither did the tongue onely sing the hand played So must wee all the waies we can testifie our desire of praising God But some man may say what doth musicke helpe to the prayse of God Auns Nothing simply 1 by it the minde of the singer is shewed 2 and somtimes the mind dull is stirred vp The matter is the righteousnes of God This is the dittie of his song The iustice of God doth heere signifie the truth of God in keeping his promise as Rom 3 25 26 to wit towards sinners repenting So likewise in the Syriac tongue iustice is put for mercie 1 Now Dauid thus singeth euen in the house of his pilgrimage Psalm 119 54. 2 He doth not therefore sing amorous songs 3 Now indeede as all the statutes are to be our songs that is our delight to meditate in so especially Gods promises of mercie toward repentant sinners 4 May not this be some comfort that hee calleth Gods mercy iustice so as that God should not be iust if he were not mercifull to sinners according to his promises Hetherto the profession of dutie now followeth the correction of the speech open my lippes c. Verse 15 Wherein the prophet closely reproueth himselfe in that hee so professed his indeauour of praysing God whereas indeed this is the gift of God so as that vnlesse God open the mouth wee cannot praise him This correction or mending of the speech ascribeth all to God the act of opening the lips and the effect My mouth shall shew thy praise Open my lips is a part for the whole the prophet prayeth for abilitie sufficiently to praise God 1 No man of himselfe alone can rightly praise God Naturall corruption will stop his mouth 2 If a man cannot open his owne lips to praise GOD aright 2 much lesse can he direct his hart to please GOD 3 surely he cannot compose his outward man 3 And if a man cannot rightly open his mouth let him not be hastie with it Ecclesiast 5 1. 4 How earnest would his man be to haue his hart ordered The effect followeth wherein is the instrument mouth worke Shewing the praise of God Praise is acknowledging or witnessing of excellencie God is most excellent euery way Shewing forth hath 1
and things being alike I loue my selfe in greater measure Hetherto the summe of the second table which Christ commendeth in that hee saith it is like to the other 1 hard to be kept 2 necessary 3 profitable wherupon the former the Law and the Prophets doe depend that is are chiefly spent in setting downe the duties contained therein The commaundements themselues of the second Table follow requiring all duties of all sorts to men and these are of practise and act or of motion and first thought Practise or act signifieth such as are with consent and these are verse 12 13 14 15 16. whereof as the persons towards whom they must be practised are diuers so are the kinds The persons are superiors or betters and others Duties in respect of betters are commaunded verse 12. before the rest to shew that publique must be preferred before priuate The commaundement requiring these duties is the first with promise Ephe. 6 2 shewing some speciall regard that ought to be had thereof One may doubt howe this should be true since all commaundements if they be kept haue promise of life and againe seeing the second commaundement likewise hath promise of mercie to thousands c. But we are to aunswere that Paule in calling it the first he meaneth the first of the second table and the first which hath particuler promise the commaundements all and so the second haue a generall and indefinite promise This commaundement chargeth to honour Parents and forbiddeth the contrary It hath two parts the dutie the promise The dutie is honour thy father and thy mother The promise in the rest The dutie setteth out the parties and the thing The parties honouring to be honoured The partie honouring or who is to honour thou that is euery one as before noble as well as others great men as well as others So did Salomon honour his mother though hee were a King 1 Kings 2 19. so did Ioseph his parents hee beeing a great Prince This must be thought of for all practises of honor The parties to be honoured father mother Who signifie all other superiors whatsoeuer whom God thus calleth to teach all superiors to be affected to theyr inferiors as parents to children in which meaning the Romans called their chiefe men fathers and withall to teach inferiors in what kindnesse they are to performe dutie to wit as children doe to Parents But Christ forbiddeth Math 23 9 to call any man Father Auns Christes speech must be taken in his owne meaning Hee meaneth heere father in that sence it was vsed among the Pharisees and such as would be counted learned So else where dooth Christ speake fitting himselfe to the conceits of his hearers as Iohn 5 31 If I should beare witnes of my selfe my witnesse were not true That is if I were as you suppose mee to be So likewise Iohn 7 16 My doctrine is not mine that is as you take me to be a meere man c. After the same sort forbiddeth he to call father The Iewes and Pharisees vsed this as a swelling title being desirous to be called in Hebrew Abothemi that is our Fathers as the holy Father the Pope so the Romish priests are Prince c. 4 Then may superiors looke for all duties with a good hart when themselues performe theirs First among all are naturall parents Their duties are ioyntly 1 Before euer they haue children to endeauour themselues to be in the couenaunt of God that their chyldren so may be else are they butchers of their children before they be breeders out of Gods couenant better not to be Other parents one calleth parents of dirt Parents are in the couenaunt when they belieue in Christ and are baptised 2 They must mary in the Lord. Children in whoredome are branded with perpetuall infamie Those marry in the Lord when both professing true religion haue parents consent and holily doe consumate solemnize mariage wherein the children are begotten 3 Such children as God shall giue they must consecrate to the Lord as Hanna did Samuell it is like Eunica did Timotheus Especially God required the first borne 4 Asloone as may be conueniently they must procure them to be baptised in the presence of faithfull witnesses Esay 8 2. 5 All their life long they must giue their children good example As their childrens yeeres will beare they must bring thē vp in nurture and instruction of the Lord. Ephe 6 3. And first acquaint them with the grounds of truth necessary to saluation 1 at home 2 bringing them to publique assemblies 3 looking that they behaue themselues well there Secondly as soone as may be to breake them of theyr corrupt desires The neglect of this marred Ophni and Phineas Elies sonnes Adoniah Absolon Dauids sonnes Thirdly to invre them to doe things rather for to please God then for flattering or gifts Fourthly they must not make them too gay in coates but allow them conuenient diet and attire Fiftly at least let them learne to write and read 7 They must pray for their children 8 They must obserue their childrens dispositions and gifts and thereafter prepare them to such a kind of life and calling as they shall be fittest for Gods glory the common good taking heede of idlenesse and euill companie 9 They must haue a care in due time to prouide meete mariages for them In dooing all these as the fathers gifts are commonly the greater so the greater must his endeuour be But in any case this must be looked vnto that the parents be not deuided that that one doth both must doe one must not cocker against the other one neuer mar what the other maketh This is a common fault this way The mother she hath her peculiar 1 to nurse her owne child if well she may otherwise to get a godly wholsome and carefull nurse 2 to teach it at home in the tender yeres 3 to looke to the cleanlinesse and handsomnesse of it All these same things should others doe who are in the place of naturall parents Parents by spirituall office follow father and mother Father as before so was Paule to the Corinthians 1 4 5 to Timotheus 1 1 2 to Titus 1 3 to Philemon 19. Such an one is hee who is set ouer vs in the Lord enabled with gifts endeuouring the sauing of soules Whose labors if God blesse he is more then a father By fathers we be by such we blessedly shall be though it be GOD who is the chiefe worker Thus was Elias to Elizeus Elizeus to king Ioas. One who endeauoureth this way must be in sauing doctrine deliuering it easily to be vnderstood as particularlie as may be besides prayer and continuance in all Mother is the Church Gala 4 26 out of the which there is no saluation so that hee hath not God his father vvho hath not the Church his mother This is the Catholique Apostolique Church built vppon the Apostles and Prophets Aunsw Before I doe it I must out of
thanke God for them 3 We must imitate them as farre as our kinde of life will suffer 4 Wee must incourage all we can those in whom such gifts are To such as excell vs in blood we must yeeld that which the lawe and our country customes and curtesies affoord Thus much for the thing A question may be whether a man may giue ouer and not take the honour due vnto him Aunswer The honour is commaunded by GOD and therefore none may release it but God Quest What if one be a childe one way and a Father another way Aun He must giue and take honour accordingly Quest Must this honour once giuen continue the same to the same partie Aunsw No longer then hee continueth in such a kind a Father Thus far hath beene the dutie the promise followeth the which is not read alike by all Interpreters The word which is translated that thy dayes may be prolonged may be taken passiuely or actiuely Passiuely as some other words Iob 4 19. Luke 16 19 in which sence some take it heere Actiuely that they may prolong in such sence speaketh Paule 1 Tim 4 16. Iam 5 20 Acts 26 18. Thus it seemeth to be taken heere as it is else-where and as some learned men thinke wherefore let vs reade it that they may prolong thy dayes c. Wherein we may consider the kinde of the gift and the meanes of it The kinde of the gift is prolonging of daies vpon the land which the Lord thy God giueth thee The meanes are parents In the kinde is the naming of the gift and setting out of it It is named prolonging of dayes set out by the Land which the Lord giueth The chiefe thing is dayes set out by prolonging Dayes by an vsuall manner of speech in scriptures signifie time because a day was the first sensible distinction of time Now though nothing else be named somewhat must be vnderstood for onely to haue dayes may be no great fauour as in all of them to be in death Hee meaneth therefore dayes of life naturall ciuill not onely so for though a man had neuer so many daies yet liue in sicknesse want disgrace his increased dayes should increase his woe Hee meaneth therefore dayes of life florishing in good health and outward fauours of God as Esay 65 20 21. for indeed life is not to liue but to be in good health Prolonging is not a lengthening aboue the appointed time but granting from the first a long time of life So that now this prolonging of daies is the florishing condition of any state familie or person wherein is quietnesse and peace 1 Tim 2 2 Wealth Rom 13 4. Somewhat may appeare by the contrary Esay 3 4 5 13 Pro. 30 17. 1 It must be remembred this promise is not made for the defect of the former dutie performed but vpon Gods own meere mercie to shew how acceptable the dutie is 2 We are not to iudge alwaies of the fauour of GOD to saluation by this benefit for sometimes it is bestowed vpon the wicked nor on the cōtrary to thinke that where it is not that therefore there Gods displeasure to damnation is But then may we iudge that wee are in good estate with it if in it we profit in all-sauing graces if we vse long life to make vs approch the neerer to heauen and likewise vse it to the good of the Church 3 This gift is not generall and perpetuall but as GOD seeth it expedient for vs wherefore if the question be asked why God alwaies doth not giue to the godly long life heere it may be aunswered it is because that God doth see that it is not the best for them Againe this promise is more for a state in generall of a kingdome country or corporation where this duetie is performed that it shall florish then that euery speciall person shall haue long life Besides if God while hee promiseth long life giue euerlasting life he breaketh not his promise Hetherto the gift named the setting out of it further followeth vpon the Land which the Lord thy God giueth thee Where mention is made of a Land and the giuer thereof This Land no doubt was the land of Canaan which God promised to his people when they came out of Egipt vnder Moses conduct and afterward gaue it vnto them by Ioshua wherein they afterward continued vntil they were carried captiue elswhere Yet so as that it is true of any land where God setteth his people yea any Citty Towne or house Now this land aboue others is mentioned because it was a sacrament of the heauenly Land So as that Godlinesse hath the promise of this and that life which is to come In outward benefits of this life we should be lifted vp to thinke of others and that life which is afterward The giuer of this land is the Lord thy God These are the words of couenaunt So as Gods couenaunt to vs is the ground of all his fauours to vs in which if we be not we cannot looke for any thing wherein we may haue comfort We haue nothing of our selues it is Gods gift Any thing that we haue must we thanke him for when we haue it and seeke it of him when we want it If God giue earth much more giueth he heauen and euerlasting life Thus farre the kinde of the gift the meanes follow they that is thy father and mother as saith the wise man Ecclesiasticus 3 10. Now parents are said thus to doe as Timotheus is said to saue himselfe and those that heard him 1 Tim 4 16 while he is the meanes of theyr saluation So parents are sayd to prolong their children when they are meanes thereof indeauour themselues in such things as may procure the same This they doe in discharging their duties euery way as before hath beene set downe And heere the Parents blessing is to be thought of which no doubt is much to be respected VVe must put difference betweene the blessings of the Patriarks Abraham Isaac and Iaacob and such others vppon their children and betweene the blessings of other cōmon men The Patriarches and such parties were propheticall and certainly did foretell what should be by diuine inspiration other mens blessings are but in wish and desires by prayer And this blessing of parents is an earnest desire of a parent that thinges may befall the children according to the will of God Which in good may be looked for when 1 Parents haue done their dutie towards their children 2 Children haue obeyed theyr parents In euill may be feared when parents haue done theyr duties and children will not obey but neuer if parents wish euill when theyr children doe well Parents are therefore too blame which inioyne euill things to their children vppon their blessing as they say for that curse causelesse shall be fruitlesse So are those that are giuen to cursing Commaundement 6. Hetherto duties of and to superiors nowe followe the commaundements which require duties towardes
others These duties 1 are to be practised as well towards our selues as others These duties and commaundements according to the number of chiefest things among men are foure The first chiefe thing is life The second chastitie The third goods The fourth truth and good name For euery of these are seuerall commaundements and for the first Thou shalt not kill Which is to commaund preseruation of life and to forbid the contrary Wherein we may consider the persons and the thing The persons who and whom Person who is not to kill thou that is none what colour and pretense soeuer thou haue The person who is not to be killed thy neighbour The person who must not kill is to be vnderstood without a lawfull calling thereto and such an one is who is not a Iudge a souldier and an executioner c. Neuerthelesse these must remember that they doe it according as their callings require and that for good and the common good We may see that the Anabaptists erre who thinke it not lawfull to be a Prince or warriour And this which is forbidden to all must so be vnderstood as that 1 though we be prouoked we must not thus commit a fault 2 though time and place should seeme to serue 3 though we might escape punishment for the same The person who is not to be killed is as before neither our selfe nor our neighbour The thing is not to kill Kill is to take away life and yet not simply to take away life is forbidden but the life of a reasonable creature otherwise a man may kill his beast for necessarie vse The Manichees therefore do erre who thinke it not lawâ— full to kill any thing no not to cut hearbes Life is whereby any thing liueth Life is spirituall ciuill naturall Spirituall life when by the especiall worke of the holie Ghost a reasonable creature liueth to the pleasing of God Paule saith a widdow while she liueth in pleasure is dead while she liueth Dead that is in spirit The soule saith S. Augustine without God specially working is dead that is spiritually and the soule of thy soule is faith This kinde of life one taketh away 1 by denying the meanes as parents of what sort so euer with-holding the word of God from theyrs 2 By giuing of scandall Scandall is occasion of sinne in which respect Paule biddeth to take heede that our weake brother perish not 1 Cor 8 11 and Christ threatneth woe to him by whom offences come Luke 17 1 2. Looke Rom 14. This life we must procure all wee can Iohn 1 5 16. So were the Apostles commaunded Acts 5 20. For this cause would not the Apostles depart from Christ Ioh 6 68. Ciuill life is that estate which one hath in ciuill societie as of honour office reputation and this must be maintained Naturall life is that which is in the ioyning of soule and body together Naturall life hath three degrees The first is cheerefulnesse of the hart In this respect God blameth the false prophets who made the hart of the righteous sad Ezech 13 22 for indeede a sorrowfull minde dryeth the bones Pro. 17 22. Thus did Naball first begin to die 1 Sam 25 37 thus was Rebekah wearie of her life Gene 27 46 for her griefe of hart at Esaus taking of wiues The second is soundnes of bodie when euery member is maintained none hurt none taken away so as if any be impaired it is against life for life is of all parts Those therfore who cut off a member offend against the commaundement The third and last is health when euery member and power dooth his worke Hence is it said that life is to be in good health and not onely to liue therefore dooth Ionathan note his fathers fault who made the people weake and faint 1 Sam 14 30. Therefore is it Iohn 4 50. thy sonne liueth for is in good health so saith Paule now are we aliue that is are whole and well if ye continue stedfast c. Wherefore all such who procure surfet or drunkennes breake this commaundement But what neede we goe far for opening of this commandement our Sauiour Christ hath doone that most excellently Math 5 22 c. and that by shewing the true meaning for the breach thereof in three degrees In euery of these three degrees hee setteth downe the fault and the grieuousnes thereof The first degree is Who soeuer is angry with his brother vnaduisedly shall be culpable of iudgement The fault is to be angry with his brother vnaduisedly this is murther in hart Brother is as before To be angry is to be displeased with desire of reuenge In vaine is when it is without iust cause or occasion as Caine was angry with Abel Ahab with Naboth Saul with Dauid 2 When it is too long Ephe 4 26. for the sunne shoulde not goe downe vppon our wrath 3 When it doth vnseemely appeare in countenaunce in gesture in deede or word So as that Christes meaning is that we should be moderate in our anger So saith Iames 1 We must be slowe to anger and Paule Be angry but sinne not In this behalfe is Moses much commended Numbers 12 3. And heere we are to take heede that neither anger doe vainly arise and that though it doe iustly arise it doe not rage and both these from others to vs or from our selues towards others And first that it doe not arise in vs by others vainlie it shall be good for vs 1 Alwaies before hand to consider our corrupt nature how easily it is prouoked to inkindle by anger as gunpowder and flaxe by fire and therefore as they who haue such commodities knowing their qualitie by warinesse preserue them long from burning so may wee our natures that they be not consumed by anger if we wil watch ouer them Besides in this behalfe some mens complexions giue them occasion moore to looke vnto themselues 2 Neuer to thinke our selues worthy of great matters but to acknowledge in hart our wretchednesse so shall wee the better when things fall crosse without anger beare them 3 To acknowledge that nothing befalleth vs without Gods will whereto we must learne in all meeknes to yeeld 4 Not to be suspicious one small suspition that wee are neglected will raise great anger 5 Be practising with our selues often to resist our owne desires so shall we more easily beare it from others 6 Auoide occasions 7 To mark the behauiour of angry men that seeing how vnseemely it is we may bethinke to take heede of it in our selues And that we cause not anger to arise in others we must be carefull Alwaies prouided that if they be angry at vs for good duties necessarily to be done we are not to be discouraged else should Christ other of his seruaunts haue forborne their duties for other folkes angers But to be free from giuing iust occasion 1 Neuer meddle with any without vertue of thy calling Anger most commonly ariseth when men are out of their
with hell fire The most hardnes is in these words hell fire In the Greeke they are The Gehenna of fire The word Gehenna commeth of two Hebrew words Ge which is valley Hinnom which is a mans name who was the first owner of the place the valley or dale of Hinnom as Dushen dale c. so is it called Iosh 15 ver 8. In this valley the Iewes had the place Topheth to burne their sonnes and daughters in the fire as Ier. 7 31. Now by reason of the great fire which was vsually there sometimes Gehenna is put for the place and torments of the damned as Math. 5 29 30. Math. 10 28. Math. 23 15. The doubt may be how it should be taken heere Some thinke in the latter sence True it is that this sin of calling foole deserueth hell but yet I take it as in the former so heere our Sauiour had respect to the customes of the Iewes who besides the former Courts and punishment had where greeuous faults were punished by strangling beheading stoning burning and because that burning seemed to be most terrible and was vsed in the valley of Hinnom therefore our Sauiour sheweth that he that saieth foole deserueth a greater punishment then the former in as much as the punishment in the valley of Hinnom by fire is more terrible then other punishments All sinnes are deadly in themselues yet one is greater thē another and deserueth sharper punishment then other By this exposition of our Sauiour Iesus Christ wee may see that as the murther of the hart and mouth so necessarily must the murther of hand and deede be condemned which is not onely in taking away life but in giuing any occasions of taking it away A man taketh away life from himselfe or from another One may not take away his owne life The commaundement is generall Thou shalt not kill And he that killeth himselfe offereth violence to Gods image which to preserue this law doth especially commaund We read not that Iob or Lazarus or any in neuer so miserable outward estate so did and indeede so to doe proceedeth from vnbeliefe by occasion whereof the vvicked haue layd hands on themselues as Saul Achitophel Iudas and such like Nay Lucrecia so renowned among the heathen was too blame But it may be said Razias in the booke of Macchabees is commended for killing himselfe Aunswer That booke is no part of the pure Canonicall scripture properly so called And there is the party cōmended ciuillie rather then godly What may we say of such as in war haue put themselues into such dangers out of the which they neuer had hope to returne of this sort are they who runne vppon the Pikes the forlorne hope doe these kill themselues Aunsw No. War is grounded on the word warrant of God so as that all duties thereof are of ones calling besides howsoeuer things seeme very dangerous and desperate yet many in the middest of all them escape Neither may a man take away another mans life by Italian deuises by force or any way els Yea we must take heede of occasions thereunto Whervppon to shew how farre 〈◊〉 people should be from this hee would not haue them so much as to eate with blood to take the damme and young birds together to kill the dam and young in one day to seeth a kid in the dammes milke Here all oppression of the poore is forbidden Esay 3 15. Pittie is to be shewed to the beasts Prou. 12 10. Forbidden in this kinde is Combat when the Iudge will haue a matter tried out by the sworde betweene two or more This hath 1 no warrant out of scriptures It may be said thus did Dauid and Goliah try it out Aunswere that this was extraordinarie 2 it was in war when some few may be hazarded that thereby the rest may be the safer 2 Though it seeme too meane to try out truth yet because the innocent may be slaine we must not tempt God nor doe euill that good may come of it 3 It is sildome without vniust anger and vaine-glory The like may be saide of making a fray which is not by law nor so deliberate as the former it is altogether vnlawfull beeing from anger in hatred killeth all charitie whatsoeuer it doth else ouerthroweth patience which is none if for euery conceiued wrong we must goe into the field But one will say he hath done me great wrong Aunsw Beare or let the lawes reuenge for thee not thine owne armes Wherefore such frayes as these must not be appointed if they be appointed they must not be kept It is a great fault to make them greater to keepe them VVee must not forget to speake the same of giuing the stab for giuing the lie this is murther what colour of valour and souldiour-like woorth soeuer it hath heere may a man abuse the art of defence Beare-bayting and Bul-bayting is very dangerous Commaundement 7. This is the commandement for preseruation of life that which is for chastitie followeth Thou shalt not commit adulterie Where first consider the order This is set before that which followeth to shew that the breach of this commandement is a greater fault then to steale Whereuppon in Gods law hee who did steale did onely make restitution foure or fiue fold but he who committed adultery was put to death if it were but a breach into contracted mariage So as that wee should not thinke of the breach of thys commaundement without great detestation Howsoeuer some take it to be but a tricke of youth Iude seemeth to account is brutish 7 10 and sure there is nothing vvhich more dulleth the hart then this Marke it in Salomon who when he followed fleshly desires became most sottish And this sinne is the greater for that GOD hath allowed a generall remedie for all sorts to wit mariage so as the offenders haue nothing to excuse themselues by Besides he that faileth heerein sinneth against his owne body 1 Cor 6 15 making his body instrument obiect otherwise then it is in euery other sin Quest Why doe our Gouernours set a greater punishment vpon theft then adulterie Aunsw They thinke that theft hindereth societie more then adulterie In this commaundement as in others wee may consider the person and the thing The person thou as before none whosoeuer Courtier or any that thinke it a token of loue c none must offend The thing forbidden is adultery Adultery is properlie betweene two persons whereof one at the least is married Adulterie is heere put for other vncleanenes The word in Hebrew may signifie whoredome and may be read thus Commit no whoredome Whereby chastitie is commanded Chastitie is abstinence from all strange and rouing lusts about the desire of sexe Strange lusts are those which are not according to nature and which are not in or towards our married companion husband or wife or else Chastitie is the pure and honest vse of the power which GOD hath giuen to beget with not onely for
deede but thought and desire So teacheth Christ Math 5 28 which is likewise to be vnderstood of a woman so as if shee do likewise desire to that end she doth offend if it be beside the owne husband or owne wife So as that a bodie may be free from touch and yet not chast Peter saith there be eyes full of adultery 2 Pet 2 14. Or it is The possession of ones vessell in holinesse and honour 1 Thess 4.4 Possession is continuall so keeping as Luke 21 19 by your patience possesse your soules be constant in patience so as that if one faile but once he leeseth the credite of continuance This continuance is to be thought of for the returning of desires for desires are at one time more stirred and stronger then at an other he that can forbeare in all stirring he possesseth if he yeeld not but resist the temptation Vessell all doe not vnderstand alike some take it for the whole body and euery part not much amisse for indeede the whole body must be chast It was well said by one It skilleth not in what part one be vncleane if he be vncleane Wherefore eyes hands c must be ordered Wee might stretch it though some-what further to the soule and so the whole person of man wherein in euerie power he must be cleane But submitting that which I shall say to be iudged by other I take it by vessell is meant that which honestly cannot be named and putteth difference betweene man and woman In which sence that place 1 Sam 21 5 is to be taken the vessels of the young men were holy for he had said before Women haue beene separate from vs these two or three dayes Where hee sheweth what it is to haue the young mens vessels holy that is separate from women This place the most learned Tremelius and Iunius haue interpreted amisse taking vessels for implements necessary for their iourney So speaketh Plautus in Paenulo I doe otherwise then adulterers taken in the deede dooing I come home with my vessels safe and sound They were wont who tooke them in the deede to cut of their priuities Vessell is the instrument of generation as the Canonists speake of vnnaturall venerie extra vasa Now it is thus called to teach vs to speake thinke honestly and chastly to forbeare all ribaldry and filthy speech This vessell must be possessed in holinesse This holines is in the pure vse of it euen in the presence of God where neither the person is defiled the dutie and instrument not abused by deed word looke thought c. Besides it must be in honour which is when we so vse our selues as that neither in our selues nor before others wee neede to be ashamed Sin in this kinde causeth shame instruments of this sin are likewise shame Now then as on our vncomely parts we put on more honor 1 Cor 12 23 that is let them neuer shew their vnseemlinesse but make them as handsome as we can so must we procure all things heere This chastitie is in single or married life Single life is whē one liueth alone without the other sex and this is in maidens or widdowes life Maiden or virgine life is before one is married Widowes life is after mariage when the husband or wife is dead Each of these is a pure forbearing of the act and motion or stirring to begetting Pure forbearing is that which is free from all pollutions Looke Ephe. 5 12. so as that we must haue continent eyes and lookes This chastitie in single life is not nor neuer can be without a speciall gift So saith Christ Math 19 11 12 Paule 1 Cor 7 37. So as that without this gift all vowes whatsoeuer are impossible in law and voide at the instant This gift is called continence is a speciall gift of God whereby one can liue without the need of other sexe to satisfie desire This gift 1 GOD onely giueth 2 it is rare all haue it not 3 it maketh vs not more acceptable to God 4 sometimes it is preferred before mariage chastitie Onely in respect of some afflictions that then were vpon the Church and for that sometimes the duties of marriage leaue not a maried partie so free from worldly cares as single life doth 5 It is not perpetuall hee that hath it may haue it taken from him afterward Chastitie in mariage life is the bed vndefiled Heb 13 4 in the lawfull vse of the maried companion Bed companie in maried parties one to other with themselues is no sinne though many corruptions creepe into it which it pleaseth God for Christ to forgiue Some cautions in this must be remembred 1 Call to mind what Moses hath Leuit 18 19 20 18. 2 To fast and pray they must forbeare 1 Cor 7 5 that is extraordinary and set solemne prayer vpon some great occasion els must they pray euery day 1 Pet 3 7. vppon extraordinarie occasion The bridegroome newly married must come out of his chamber and the bride out of her bride-chamber Ioel 2 16. 3 Parties must vse grauitie and modestie One saith a partie may commit adulterie with his or her maried companion He meaneth he may sin in want of grauity and modestie As if 1 Either partie be intemperate and vse mariage for brutish lust not for necessitie and child-procreation 2 Too much boldnes be before others This was Isaacks ouersight who though hee might doe that which hee did should not haue done it in other folkes sight Gene 26 8 therefore Gene 25 67 he tooke her into his mothers tent Marke that Sampson Iudg 15 1 would go into the chamber It is too much to vse open dalying with ones own companion too bad is the foule and filthy speech of some maried folkes speaking openly of the secrets of marriage Mariage is a lawful knitting together of one man and one woman in vndeuided societie for remedie of lust comfort of life bringing forth of children This knitting is the most neere that can be and hath full communion of all things betweene them so as that theyr bodies c are not their owne 1 Cor 7 4. Vndeuided societie is that which no cause but warrantable by the word of God can dissolue Lawful is that which is according to Gods lawes and the lawes of honestie Gods lawes require that mariage should be in the Lord. 1 Cor 7 39. That is in the Lord which is 1 betweene parties that do truly feare the Lord in pure religion It is not lawfull to marie an Idolater 2 Is in reuerence 3 Is with consent of parents that is of the necessitie not onely the honestie of marriage Parents must not be too hard or wilfull but what God will that ought they to will And this mariage must be but of one man and one onely woman Many husbands for one wife or many wiues for one husband are not allowable To haue many wiues was a sin in the Patriarches Mariage is dissolued according to the word
whereas besides the Romaine is no particular Church 9 That all who professe themselues of the Church must be holy and grow in holines FINIS AN EXPOSITION vpon the 119 Psalme THE 119 Psalme is most heauenly and deserueth in speciall sort to be wel knowne remembred found by experience in euery of our harts It hath so many parts or staues the most learned call them Octonaries for that they haue eight lines or verses in them as there be letters in the Hebrew Alphabet euery verse of euery staffe beginning with the same Whereby is declared vnto vs 1 The diligence of the penner that with very carefull meditation it was framed 2 The worth of the Psalme in that the spirit fretteth and enameleth it with these Characters 3 And desire that the Reader should remember it being thus in order of elements set downe The same course is in other places of Scripture Psal 25 Psal 34 Psal 37. Psal 111 Psal 112. The Prouerb 31 Lamentations of Ieremie for the same ends This Psalme containeth truth and doctrines of diuers sorts the which to range in their orders and fitly to sunder is somewhat hard and not very necessary It is altogether as a man may terme it a christall not flattering glasse of all true godlines or a touchstone of all sincere harted worshippers of God liuely anatomie of laying open of a good soule Whereto the more one can find himselfe like the more mercy hath he found of God and oweth him the more praise The first staffe or octonarie setteth out vnto vs a good 〈◊〉 godly man or woman and that 1 at large as may be said 2 In more speciall sort The more at large or in generall setting forth of a good and godly person is in the three first verses and that after two sorts 1 From the duties of this party 2 From the commendation of his estate The duties are sixe two and two linked together in euery verse The commendation that such parties are blessed But before wee can as we should with profit consider of this or other such places of scriptures where morrall duties are commended or commaunded somewhat before hand must be knowne First that though no word be spoken of Christ it must alwayes be vnderstood that he is the full and onely cause of euery of our saluations 2 That these and such like duties are then commended in any party when the party is first in Christ that is for Christes sake hath pardon of his sinnes and imputation of accounting of true righteousnes otherwise not 3 They must come from faith working them for conscience to Godward for the deed done only neuer pleaseth God 4 In this and such like places are not the causes why one is happy so is hee onely for Christ but the signes which shew that he is happy 5 They must not be vnderstoode in the rigour strictnes of the morrall law but for the continuall desire purpose and endeauour to doe them and sorrowing when we cannot doe them if we faile to aske pardon set a fresh vpon them alwayes labouring to proue better better 6 That all defects and blemishes for Christes sake are and shall be pardoned Nowe come wee to the duties which in nature be first Verse 1 though the Prophet begin with blessednes which as it is most excellent would rauish any mans hart after it and encourage that whatsoeuer might seeme to hinder these duties should be practised but of this afterward The first duty is vpright in the way Way is taken diuersly here vnproperly as it is very often in the scriptures For 1 A warrantable kind or estate of life common calling of Christian particular calling 2 For warrantable cariage in or vsage of that kinde of life Where-vpon we may perceaue that 1 The scripture would haue none inuent courses of life they must take them as their way left of God 2 As in the way one may meete with many inconueniences against which he prepareth so shall he in his life so as none should euer hope alwayes to be secure 3 If in way he goe not forward he is neuer the better so if we doe not encrease in goodnes we loyter in our life 4 Our Countrey and home is in heauen let vs not set downe our staues heere 1 This way is such as that it is one pointed out by the scriptures walked in by direction of them bringing to one home So saith Ier. 32 39. Wherefore he blameth them who goe about to change their wayes Ier. 2.36 looke Psal 125 5. Euery one shall not be saued walking in his particular way what so euer it be as the Turkes thinke and Atheists would haue it He must enquire of the old way Ier 6 16. and know that that is the way and walke in it Esa 30 21. 2 This way is such as euery one must walke in it Well therefore haue the translatours set downe the word their which is not in the Hebrew to open the meaning of the holy Ghost 1 No man must be inordinate or out of a calling 2 Not so busie to censure others as first to looke to him selfe Vpright the Hebrew word is Temime The word Tam whereof it commeth doth signifie properly vnproperly It signifieth properly when it is put for a thing perfect in the kinde of it so as it wanteth nothing so is the law of God said to be Psal 19 18 so Thummim in Aarons brest representing Christes full holines It signifieth vnproperly when it is put for a thing where somewhat is wanting though it come very neere or endeuoureth to come neere to full perfection as often is seene in many places of the scriptures So was Noah Iob Tam or perfect though they wanted somewhat So is it taken in this place For the most vpright in the world Christ onely excepted haue not had all So as that the supposed perfection of Pelagian or Romaine Catholique cannot warrant it selfe Now this which signifieth somewhat vnproperly is likewise taken two wayes 1 for sincerity 2 Vnblameablenes For sincerity as 1 Kings 9 4. And is quite contrary to hypocrisie Hypocrisie is most naturall displeasing God hard to discry in a mans owne selfe and will creepe into euery good duty toward God or man And yet for all that men must not be hypocrites but sincere Which the better to know consider what is sincerity how necessary how to be tried how to be kept Sincerity or vprightnes in this place first meant is conformity of the whole man with sound and full information to euerlasting life This information is in the truth of God well vnderstood and beleeued The whole man is soule and body thoughts will practises at all times Conformity is fashioning all things according to sound truth A sincere man is like a christall glasse with a light in the middest which appeareth through euery part thereof so as that truth within breaketh out in euery parcell Sincere men therefore 1 are in euery
were not caried away with the multitude renowned Paule seemeth to set downe the sinnes of this age of the world 2 Tim 3 2 3. So to liue in the Court forbearing Court sinnes is the duty the like might be said of infinite others 3 Besides some are iudged lesse then others as swearing by faith and truth playing at cards and tables drinking c. and yet all iniquity euen these must be shunned Therefore must we walk circumspectly Ep. 5 15 look 1 Cor. 5 6. The least wound in the heart and braine is deadly small leakes in shippes or breaches in walls neglected leese Citties and shippes so is it for small sinnes to the losse of the soule yea indifferent and warrantable things if they be with scandall that is with hinderance of others in they way to euerlasting life are greeuous sinnes Of this kinde is it to doe a little euill that a greater good may follow vpon it This is iniquity to be hated Other kindes of iniquitie might haue beene named but these sufficiently shew that wee all commit some one or other kinde of iniquity whereby we are wretched and had neede to seeke to Christ Hitherto of the obiect the action or practise denied is not doing Doing doth signifie any way of committing or consenting to sinne in our selues or others which may be nine wayes according to the verses Commaunder consenter aduiser and soother Abbettor partaker concealer not hinderer Not wraying full known sinnes these all each with other Doe sinne and iniquity what euer men censure Thus much of the fift duty now followeth the certainty and surenes of it surely This is most assured for that the sonnes of God cannot commit sinne Gods seed remaineth in them And this the spirit setteth downe not for that this truth can be doubted of in it selfe 1 But for that the wicked are wont to censure the godly and thinke most hardly of them for their slips Gods spirit faith otherwise vvhat euer wicked men iudge these doe not commit iniquity 2 Againe for that the godly are much greeued with themselues and discouraged at their slips whereas they are to be comforted that God doth count this iniquity Now then from all this of not committing and doing of iniquity 1 Learne we all what a great profession a Christian maketh to forbeare all kinds and respects of sinne 2 Let vs discourage our selues what we can from committing of iniquity That may we doe if we consider 1 It displeaseth God our so good a Father 2 It was that which crucified Christ our sinnes more then the hands of the Iewes 3 It daunteth and rebateth greeueth and almost putteth out all graces of the spirit in vs. It dimmeth our knowledge weakeneth our faith stayeth our prayer stoppeth our harts to the word c. 4 A man shall haue much a-doe to rise after any great sinne It cost Dauid and Peter many sower teares 5 Sinne deserueth all kinde of punishments now and heereafter 6 And hath most sharply beene punished 3 We should what we could repent for former committed sinne but endeuour to preuent such as wee might be likely to fall into It will be some helpe for vs this way 1 Alwayes to thinke that the Angels behold vs yea that we doe nothing but that God himselfe vieweth and loketh vpon 2 What we may alwayes to giue our selues to exercises of religion and good company sinne dare not be there 3 Remember thy Baptisme what thou diddest promise there to renounce the world flesh deuill and endeuour to keepe Gods commaundements and howe that God will not hold him guiltlesse that taketh his name in vaine 4 Censure your selfe sharply for smaller sinnes and thinke none little so shall you be more able in time to forbeare all thinketh Chrisostome 5 Not onely so but if you would forbeare sinnes be not too bold to aduenture vpon all indifferent things 6 Resist sinnes in the beginning 7 Bernard saith that three wayes was he kept from sinne by taking away occasion hauing strength to resist tentation and soundnes of affection 8 Remember how short and small the pleasure of sinne is and how long and greeuous the punishment is 9 Often receaue the Lords Supper Thus much for the fift duty the sixt followeth They walke in his wayes And this all Interpreters reade not alike some thus they worke none iniquitie who walke in his wayes others they worke none iniquity but walke in his wayes it is most plaine and simple to reade it without eyther relatiue or aduersatiue particle as is likewise in the Hebrew This duty is set out affirmatiuely after the former negatiue not onely according to the manner of the Hebrew tongue which setteth one opposite out by the other but also to shew what kinde of sanctification we should haue such whereby we should not onely forbeare sinne but follow holines righteousnes Heathen people hypocrites abstaine from many things they doe not all which are commaunded There are in this sixt duty act of walking obiect in his wayes The act of walking is metaphoricall and borowed declareth setting and ordering of life wherein besides the things we haue had before are 1 Ability to discerne the right way frō by-paths to put a difference betweene Christes voyce others Ioh. 10 4 5. And this commeth by the bright Lampe of the word of God the word of God the worke of it is any way profitable for mankinde to soule or body for this life or that which is to come Take heede of others The duties are well done if first 1 the party who performe them be in Christ that is be iustified 2 doe the duties for conscience to God and in obedience to Gods commaundements 3 he call vpon God in the beginning of his worke for gift sufficient and enlarged for a blessing of his worke and thanks afterward 4 his minde be alwayes free euen in the worke that he can lift vp himselfe to God neuer be vnfit for duties of godlines and charity If ones works be not thus done himselfe can haue little comfort in them In that the Prophet nameth these wayes without designing which or how many he would not haue vs doubt of any but that a party who desireth to be in blessed state should endeuour in all Some like some few all All who will be blessed must runne on in all Whatsoeuer the Lord commaundeth saith the Israelites that will we doe Deut. 5 27. Heere must be repeated againe the particle surely in the sence and for the reasons we had in the duty immediatly going before Thus much for the sixt duty by way of doctrine some vse would further be made of it 1 to exhort vs to walke in these wayes 2 to giue some helps to further vs in this walking 3 to try whether we walke aright We may easily euen exhort our selues if we would 1 but think that these are the onely wayes all other are by-paths Psal 125 5. Esa 30 21. 2 That this is Gods
lust c. Aun Those were not Priests all againe symbolicall diuinitie will not beare argument But who knoweth not that at the first Passeouer they were presently to passe and therefore were theyr long loose garments trussed vp 5 The 28 of Exod 42 the Priestes must haue breeches ergo Aun It was for their loose and open garments least mounting the Altar some vncomlinesse might appeare 6 The 1 Corin 7 5 they must for beare to prayer Now Priestes alwaies pray or are about holy things Aun That place is of all Christians married who are bid to pray continually but it is onely meant of extraordinarie prayer and fasting 7 The 1 Sam 21 4 Ahimelech would not giue hallowed bread vnlesse they had kept themselues from women Aun The parties were not Priests but souldiers or such like Neither for any thing but in regard of legall pollution whereto women often fell by occasion whereof who so touched them were vncleane These are their cheefest reasons out of Scripture wherby it appeareth how iniurious they are without any great colour to theyr owne company Now followeth concerning the wife First that shee was of the daughters of Aaron Daughter is of the posteritie for Aaron was diuers hundred yeeres before her Aaron was chiefe Priest Quest Did Zacharias take her because hee was bound to take in his Tribe as other were Aun No for Priests might marry in any Tribe Quest Why then Aun Most likely for her grace and godlinesse though being of the Priests stock she could not haue much wealth for her portion 1 Marke first how God and the world differ Hee gaue liberty to the Priest to marry any where we think any wife almost too good for a Minister 2 Learne how to choose for grace and godlinesse rather then credit or portion Her name was Elisabet shee is named for the same causes that Zachary was as before Verse 6 Now foloweth ioyntly their godlinesse set downe both iust before God walking c. out both iust before God walking c. In the setting downe we may consider the persons the things said of them Persons both Zachary and Elisabet not one onely but both and that at before their marriage as afterward carrying with them theyr whole family so continuing verie comfortably 1 Learne that it is not sufficient for one both married must be iust 2 Yea before theyr mariage which must be in the Lord it is an hard aduenture to set vpon one vnreclaimed Remember Salomon 3 They must haue a care of their family Hauing exercises of religion with their family procuring that duties of particuler calling be done according to godlinesse and that their family bee brought to the publique exercises of Gods worship 4 They must hold on theyr course nothing must make them intermit 5 Now such a couple cannot choose but liue most comfortably growing in assurance of their owne saluation procuring others alwaies whetting each other to good and comforting in GOD expecting all blessings in marriage more easily bearing all crosses incident therevnto The second thing said of them is that they were iust before God And heere is the vertue and the triall thereof The vertue is iust triall before God Iust a party is who doth iustice Iustice is obedience to the truth of God Iustice is eyther particuler or generall Particuler is to the second Table Generall is obedience to the whole Law Generall iustice is heere meant This may be considered as it is by imputation or renouation Iustice by imputation is when all Christes righteousnes is reckoned or imputed to one Iustice by renouation is when by the worke of the holie Ghost one is renewed to doe the Law this is commonlie called sanctification Que. By whether of these two are they heere said to be iust Aunsw By both by the first because it serueth to acquit them before God and to procure theyr acceptation to life euerlasting By the second because by it they shew themselues to be righteous both before God and man this latter is principally meant One is so renued when hee knoweth loueth and doth the will of GOD himselfe and all his beeing accepted in Christ Now this thus said of thē is so to be vnderstood as theyr chiefe studie and indeuour and principall care to be and continue iust So as that the duties of their particuler calling rightly performed are practises of this iustice Thus must euery of vs doe In single or married life indeuour chiefely to be iust 2 Indeuouring to be iust we must be renewed in all obedience 3 Begining of iustice is from hauing Christ his iustice to be reckoned ours 4 The duties of ones calling vpon dayes for them are being rightly performed iust deeds and must be followed Quest May not one intermit the duties of his calling Aun Yes Being hindered by some crosse for necessary refreshing and for to doe a religious duty Quest In what respect may one on the working day intermit aduty of his calling to be at a religious duty of prayer and the word Aun 1. When commodity appearing from his calling is vncertaine the benefit of religious duty being certaine 2 When the duty of the calling intermitted may be recompensed by rising earlier spending lesse and working harder 3 When one findeth in himselfe that he is not sufficiently furnished with sauing grace he ought first to seeke therefore The triall followeth before God God is an infinit spirit seeing all things Before or in his presence a borrowed speech taken from men in whose eyes when things are sayd to be done they are done before them this sheweth Gods knowledge Gods knowledge signifieth Gods perceiuing and approuing of the thing so Gen 1 17. 2 Sam 16 21. Not that they deserued any thing thereby only they were accepted in Christ themselues remembered they had to doe with God approued themselues to him and had comfort in him 1 Know that whatsoeuer we doe we are vnprofitable seruants 2 In all duties remember we haue to doe with God 3 We must be sincere So may we iudge our selues to be 1 When we trauaile more with our owne harts more to be so then any thing caring for the witnesse of our conscience more then the estimation of others 2 When we are the same alone and in company c. 3 If we neuer be lifted vp in the conceit of our iustice to thinke better of our selues or worse of others 4 When we are willing to be tryed The further setting out of this their godlinesse followeth and is in expounding of the former for in that they were sayd to be iust the meaning is that they walked in all the commaundements of the Lord. In that they were sayd to be iust before God the meaning is that they were without blame The former part expounding their iustice is taken from their life led according to Gods word 1 Learne that first mens estate must be iudged by their life 2 Life must be ruled by Gods word The expounding and making
so long time preaching verse 17 Now followeth the cleering heereof verse 17. vvhereof we may speake generally and specially Generally obseruing 1 That as the Angel would haue Zacharie perswaded of this which was deliuered so is it our dutie to be throughly perswaded of the truth of that which God bewrayeth vnto vs. 2 God caring so long before for his Church it was aboue 400. yeeres he doth care for it in present 3 We may aunswer the Papists who aske vs where our Church was before Luther the like might be saide of the Church before Iohn Baptist 4 This prophecie so long before vttered in time performed may teach vs that so shall other the word of God In speciall this verse is to apply the prophecie in Malachie 4 to Iohn the Baptist VVhich is done by comparing the persons the gifts the workes The gifts that hee should goe before him in the Spirit and power of Elias Where is the gift with some making knowne of the person The person is said to goe before him This may serue to make knowne all seruitours of what sort soeuer generally but more specially Iohn the Baptist All that they must remember they are before God and so had neede to deale from the hart which if they do God seeing they may haue comfort whatsoeuer others thinke Specially Iohn where we may consider what hee is said to doe and in respect of whom Hee is saide to goe before that is liue some-while before him in the publique office of the ministerie For indeede so he did 6 months This was but as a seruaunt to make way for the maister following to the embacing of himselfe 1 Marke that precedence in time is no note of true aduauncement 2 Though it be to our owne disgrace in comparison of others we must doe our duties In respect of whom this is Christ One would haue thought that Christ should haue gone before Iohn to procure credit to Iohn not to sende Iohn the weaker before him but God in all his appointments must be obeied The gift is the Spirit and power which differ I take it as generall and speciall or cause and effect spirit is generall power speciall Spirit doth signifie the gifts of the Spirit whereby Iohn did his dutie Iohns dutie was to preach repentance and minister the sacrament of Baptisme The gifts necessary heerunto were 1 knowlege 2 vtterance 3 zeale which hath a great loue of God and the people which made him neglect no opportunities 4 seuere and strict life Power might signifie the efficacie which appeared in Iohns preaching but that followeth afterward I take it therefore for a gift whereby hee could hold out in this his course against the scoffes of the Iewes and frownings of all Herods courtiers These things in Iohn were personall and for that tyme yet is there neede of the like gifts for like persons in like times Consider whether our times may not in some sort be like those The liknesse of persons followeth in the person of Elias though there be no note of liknesse set out so Esa 1 10. Hos 3 5. It is not meant that Elias should personally reuiue or that by Metempsychosis his soule was in Iohn as Pythagoras and some Iewes thought it might But it is called the spirit of Elias for being like his as Numb 11 25 not that Moses lost any of the spirit but for that they had the like So the spirit of Elias is said to rest vpon Elizeus that is gifts like vnto them Otherwise accidences goe not from subiect to subiect Fitly may Elias and Iohn be likened together in person in respect of the corrupt times wherein they liued Hauing not many associats in the pure worship of God Elias hauing to doe with Ahab and Iesabell Iohn with Herod and Herodias They were both of great zeale of austere life The Iewes were deceiued looking for personall Elias so are the Papists in the end of the world Hetherto the liknesse in gifts the last is in worke to turne the harts c. Where are three speeches two of or from Malachie the third of the Angell The first that he may turne or to turne the harts c. Where is the thing he shall doe and the parties in whom he shall doe it The thing is he shall turne harts Turne is as before shall cause to repent Harts noteth the originall of true turning namely the hart Hart metonimically is the soule and so synecdochically the whole man So as vnlesse turning be from the hart and the hart bring the whole man there is no sound repentance The parties are the fathers toward the children Fathers and children all vnderstand not alike Some by Fathers meane the Iewes present Scribes and Pharisees elder in yeeres and aboue in place by children Iohn the Apostles to whom Iohn by his preaching should draw them to ioyne in faith and loue Others by Fathers vnderstand the Patriarches Abraham Isaac Iacob c by children the present Iewes as Iohn 8 39 Math 3 9. Ob. Why but then it were fitter to be said the harts of the children to the Fathers for the Fathers nowe cannot change their minde rather then of the Fathers to the children Aun You shall read the like phrases elswhere in Scripture Besides by a certaine metaphor liking or misliking is ascribed to them in heauen Though Abraham know vs not that is hath no cause to like vs. So Luke the 15 the Angels are said to reioyce so hell Esay 14 9. The latter is most probable Now these are put for that part of the triumphant Church whereto here Iohn below should gather his hearers in vnitie of the Spirit and faith and obedience For the Church is Christes body gathered together in one whereof that part in heauen is one this in the earth the other Learne 1 what we should looke to haue wrought in vs namely to be gathered to the Church and in what order namely first to God then to the Church 2 That hee that is not turned to God is not of the Catholique Church to his owne comfort 3 So must men be gathered to God as at one in themselues for faith and loue els is there no true turning 4 That heere beeing turned to God while wee are below we are sure to haue a part among the Fathers aboue The second seech is the disobedient to the wisedome of the iust men that is he shall turne the harts of the disobedient c. This speech is brought out as if it were in Malachie but is not Where we may see that there was an other Greeke translation of the Bible vsed then the supposed of the 72. It sufficeth vs that the holy Ghost vseth heere this clause Heere are only the parties mentioned disobedient which are turned to the wisedome of the iust men Disobedient heere are the children before The word for the which disobedient is set in the Originall may signifie either such as will not be perswaded to belieue or