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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	glory_n	right_a	see_v	4,351	5	3.8181	3	false

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

6 20. Heauen is taken as before in the article Maker of heauen and earth Heere it signifieth the third or happy heauen otherwise by Paule called Paradise The scripture by this article teacheth vs 1 To ouerturne vbiquitie transubstantiation consubstantiation 2 To be perswaded that God will neuer leaue his Church vnfurnished of necessary gifts 3 That all enemies are ouercommen Ob They rage yet An For exercise not to ouercome the godly 4 To be perswaded that beeing once redeemed we shal alwaies so continue 5 If we want comfort to stay our selues vpon Christ ascending to send the Comforter 6 That we must be perswaded we shall one day in bodies be in heauen Iohn 14 2. Gods childrens soules after death were in heauen Christes body except Elias c was the first Ob It seemed that before Christ ascended heauen was not opened to the children of God Heb 9 8. An The doctrine before was not so cleerely opened as afterward not otherwise The third degree is and sitteth at the right hand of God the father Almighty For which are scriptures 1 Prophecying it Psalm 110 which Christ sheweth to be meant of the Christ Math 22 44. And Christ verifieth of and applieth to himselfe Math 26 64. The which likewise Peter doth Acts 2 34 for his sermon is of Christ And Heb 1 13. 2 Telling the actuall fulfilling of it Mark 16 19. Insomuch as Stephen saw him there Acts 7 56 and to the Heb 1 3 it is set downe as a thing noted peculiarly in Christ and belonging to him euen aboue Angels Insomuch likewise as by this the excellent greatnesse of the power of God is declared Ephe 1 20 Acts 2 33. Great comfort commeth to Gods Church and children heereby Rom 8 34. As likewise great vse for instruction 1. To teach vs the abolishing of the Iewish seruice Heb 8 1. 2 Continuance in the fauour of God for Gods people Heb 10 12. 3 An helpe to mortifie sin Heb 12 2. 4 As also to helpe forward quickening to all duties of godlinesse 5 Besides the excellencie of Christ aboue all creatures Pet 1 3 22. The meaning will best appeare by the wordes seuerally ioyntly The words seuerally note thing sitting place at the right hand c. Sitting to speake properly carying a dignitie with it aboue standing signifieth a knowne position of the body Yet heere I take it is not properly and strictly so to be vnderstood For Rom 8 34 he is said to be at the right hand so 1 Pet 3 22. And Stephen saw him standing Acts 7 55 56. So as I take it sitting is put for beeing present there abiding Now this is not alone for first it is with continuaunce Acts 3 22 Heb 10 12 so as well is it in the article sitting not that he is tyed or violently held there but that he pleaseth there in manhood to continue Ob Hee appeared to Saule by the way or in the way Acts 9 5. An It doth not hinder but that hee was in heauen still for Stephen saw him there Acts 7 55. Secondly with dooing somewhat For he is not in heauen idle but 1 maketh intercession Rom 8 34 Heb 10 12. Intercession is making intreatie in his Churches behalfe not by prostrating his body but 1 For that he appeareth in heauen with mans nature his owne deserts for the Church Heb 9 24. 2 The blood of his sprinkling abiding for euer efficacious Heb 12 24. 3 For that Christ willeth that his satisfaction should be imputed to all whom the Father hath giuen vnto him 4 And Christ causeth that his apply Christes merits to themselues Now Christ so maketh intercession as alone Ob The Spirit is said to make requests Rom 8 26. An Intercession noted in Christ is by satisfaction in humane nature So doth not the Spirit that onely stirreth vs vp to pray vnto God And that is Paules meaning Rom 8 26. Que. Maketh Christ intercession in one or both natures An. In his whole person Ob Then Christ beeing God should make intercession to God that is to himselfe Aun Christ maketh intercession to the person of God the Father not the essence in the Father the other persons are pleased 2 He gathereth and gouerneth the Church ruling by his Spirit his children keeping downe by his power the enemies The place is at the right hand of God the Father almightie What GOD the Father almighty meaneth and teacheth looke before Right hand is vsed in comparison Right and left hand are taken from bodily things so as a spirit hath not properly right hand or left Right hand arme eyes are said to be in GOD but not properly Vnderstand not right hand in God properly saith S. Basil least thou thinke there be in him a left also Skaion Such parts are said to be in God when thereby is noted to be in God the dooing of the things whereto those parts in men serue as arme for strength eye for knowledge Right hand among men is vsed diuersly Cyrus set those whom he loued best at his left hand next his heart Among the Numidians the middle place was honourable In Scripture and with vs the right and being at it noteth honour as of Salomon toward Bathsheba 1. King 2 19. The sonnes of Zebede so desired so is it Psal 45 9. So as this in Christ doth signifie partaking manifested glory looke Act 7 55. For as a Prince vnder the chaire of estate placing one at his right hand noteth the great glory wherein he would haue the partie appeare so is it heere Indeede the Godhead was alwayes glorious but it hid it selfe for a while heere then is the bewraying of it This must then be remembred to be after his ascension and not to the destroying of the humane nature Now God the Father almightie is named I take it to note the kind of glory as not worldly but heauenly as is of him who is Father and almightie and not to be looked for outwardly as of or in bodily things of this lower world The words ioyntly may easily be vnderstood as meaning that he who before was so base as to descend into hell is now in the greatest glory in heauen Que. According to which nature sitteth Christ at Gods right hand Aun According to both therefore is it said of Christ the person For although the Godhead were alwayes in infinite glory yet did it for a time after the incarnation as it were hide it selfe but not for euer but after the rising againe from dead did make it selfe knowne to be in glory euen in the humane nature According to the diuine nature he sitteth at Gods right hand as manifesting the humaine and lightening the humaine nature as it were with beames of the Godhead According to the humaine in as much as the humaine nature by habituall gifts as wisedome power maiestie is aboue all creatures so as Christ euen in the humaine nature is Lord of all creatures and is therein to

be adored Quest Doth not this sitting at the right hand imply some inferiority Aun Christ in respect of his office of mediatour and of the humaine nature is inferiour to the Father according to the diuine Essence he is equall Some from this article as much as in them lieth would ouerthrow the humaine nature of Christ at least hold that which ouerthroweth it For thus they reason The right hand of God is euery where Christ is at the right hand of God therefore Christ is euery where This reason though it might safely be graunted when as that which is of one nature is giuen to the whole person after which manner being on earth he was said to be in heauen Iohn 3 13 according to his Godhead for that whole Christ is euery where though not the whole of Christ totus Christus though not totum Christi yet because their meaning is to proue it of the humaine nature therefore they frame it thus The right hand of God is euery where The humaine nature of Christ is at the right hand of God Therefore c. The humaine nature of Christ is euery where in so much as Iacobus Audred feareth not to say it is in a dunghill c. Aun I wil shew the slightnes of this reason by examples to the common people This wheele is fiue or fixe yards about this naile is in this wheele therefore this naile is fiue or sixe yards about The Thames is below Greenwitch and aboue Kingstone London standeth vpon the Thames Therefore London standeth below Greenwitch and aboue Kingston The ayre is ouer all the earth I am in the ayre therefore ouer all the earth Suffolk is from Newmarket to Ipswitch Bury is in Suffolk therefore Bury is from Newmarket to Ipswitch The right hand of God is from eternity Therefore the body of Christ Sadeel Secondly I take exception against the forme of the reason for it should be thus The right hand of God is euery where The body of Christ is at the right hand of God Therefore the body of Christ is at that which is euery where Thirdly I say heere is no cause for cause For Christes being at the right hand of God causeth not the body to be euery where That would infinitenes of Essence doe and should doe Fourthly I examine the propositions and first the first the right hand of God is euery where If right hand be taken for Gods power and Essence is it true if it signifie fullie manifested glory as I take it it doth in this article it is not true for it is most fully manifested in the heauens Euen from the first conception was the humaine nature ioyned to the Godhead but not in the sence of this article said to be at the right hand of God the Father the person not barelie the humaine nature The Scripture by this article teacheth vs 1 In no sort to destroy the body of Christ in holding that hee beeing at Gods right hand hath his body euery where For it is in heauen Act 3 21. 2 That Christ is aboue Angels and all creatures 1 Pet. 3 22. 3 To be assured that there can be no condemnation to vs who are in Christ Rom. 8 34. 4 That we shall be sure to perseuer in grace we haue an aduocate with the Father for vs 1 Iohn 2 1. 5 That we must shake off all sinne Heb. 12 2. It is absurd that Christ should make intercession to haue vs kept from sinne and the punishment thereof and our selues to delight therein 6 We must seeke the things which are aloft where Christ sitteth at the right hand c. Col. 3 1. 7 That we be perswaded we sit there with Christ in title now and shall afterward in full possession Eph. 2 6. 8 Not to doubt of Christes gathering and gouerning his Church The fourth last and highest degree is from thence hee shall c. Scriptures for the which are not onely shewing it likely to be in punishing Adam the world by the flood Sodom and Gomorrha but expresse and liuely places besides as Dan. 7 8 9 10. So as Christ speaketh more plainly Iohn 5.22 27. Which one day shall be executed Math. 19 28. as is more cleerely deliuered Act 17 31. So as the manner is set down Apoc 20 11 12. Math 25. Is commaunded to be preached Acts 10 42. Whereof Paule maketh vse Rom 14 10 and 2 Cor 5 10. In somuch as not onely Acts 24 26 but euen 2 Tim 4 1. And it appeareth Heb 6 2 to haue been a poynt of Catechisme Howsoeuer many scoffed at it 2 Pet 3 4 5. Origen thinketh that the Priest had bels in the lower part of his robe to put in mind of the end of the world It is knowne what S. Ierom said of himselfe whether I eate or drinke or whatsoeuer I doe mee thinketh I heare the trumpet sounding and a voyce saying Arise yee dead and come to iudgement The meaning will appeare out of the words which offer three seuerall considerations the place the thing the persons The place from whence This implieth the most high and glorious heauen Quest But why frō heauen An. Christ is now there and in heauen it is not meete that wicked men and spirits should be though it were to receiue their iudgement Que Of whom is this meant An. Of Christ who according to his manhood can descend Quest Whether shall he come Aun some thinke into the valley of Iehoshaphat according to Ioel 3 2. But there is but allusion Ioel speaketh not there of the latter and generall but of a neerer and particuler iudgement Others thinke to the earth there to iudge Some good men haue thought thus I loue not to striue with any about matters little needfull yet not speaking to bind any mans conscience I thinke not to the earth 1 For that I remember no cleere place of scripture so saying 2 As also it may be doubted whether the earth be large enough to receiue at once all men who haue been vpon it 3 And lastly for that the scripture seemeth to say that it shall be in the ayre 1 Thes 4 17. And in a glorious throne Math 5 31. See also Reuel 20 11. Which is most likely so to be for that then satan who hath hetherto vsurped the princedome of the ayre shal then thence be cast downe The thing is comming to iudge Where is the meane the end The meane comming There are chiefly noted in scriptures two commings of Christ 1 In the flesh 2 In glory This is meant This latter is expedient not only for manifesting the glorie of Christes Godhead but cleering the iustice of God Sure it shall be whatsoeuer mockers doe thinke or say The time is not set downe It shall be most suddaine It shall be in wonderfull glory able to amase any creature In which it is called the euill and terrible day Amos 6 3. For if the time of grace be so Mala 4 much more this And the rather

also hath two parts in it whereof the one dooth serue to expound the other The former is Create in me a cleane hart Heart is not put for the fleshy part of the body but for the soule which keepeth especiall residence there and not for the substance and powers but qualities and though it be all ouer the body yet hath it the chaire of estate in the heart according to the Scriptures otherwise then some Philosophers Phisitions write that it is in the braine So as that the Prophet here meaneth the very fountaine and head spring of life and all functions thereof This is the more to be marked for the order in that hee desireth to haue the heart wrought vpon because that 1 vvithout the heart nothing will be cleane in man 2 With the heart alwayes the rest of the soule and body followeth It is therefore all our duties to labour to haue our hearts wrought vpon first For as the heart in the body the root in the tree first are made so must it be in grace the heart and soule must be setled first After he prayeth to haue this cleane that is free not onlie from the guilt of sinne but from the filth and corruption of it which is especially meant Creating to speake properly is to make of naught and is vsed heere vnproperly The Prophet speaketh according to his owne feeling and present iudgement of himselfe as though he had lost all and had no goodnes in himselfe No doubt the Prophets heart was in part cleane though not so much as he desired These thinges thus opened heere commeth a question first to be aunswered Quest Whether Dauid could haue lost the cleanenes of heart hauing once had it Aun No. The gifts and calling of God that is as I take it the gifts of effectuall calling are such as God neuer repenteth of or taketh away Faith hope and charity are abiding gifts as sure as the election of God which is vnchangeable Indeede the children of God if we only considered them in themselues with their enemies might fall away but being founded vpon the vnchangeable nature of God and immutability of his counsaile they cannot the gates of hell shall not preuaile against them the elect cannot be deceaued or plucked out of Christes hands Nay certaine it is that Dauid did not actually leese his former cleanenesse For sure it is his heart smiting him as heere it did so dooing before in lesse matters it was not wholy voide of cleanenesse And againe it could not pray for cleanenesse if it were not somwhat cleane This is most sure that by greeuous sinnes much filthinesse commeth to the soule as by a boistrous winde a tree may loose his leaues and some branches so as that the partie sinning may be brought into as great passions almost as if he had lost all but the desire of the grace is an vnfallible certainty of some grace of that kinde The Prophet therefore desireth not a cleane heart because he had it not in no sort but because he could not so well perceaue it in himselfe and take such comfort in it as he had done before and for that he desired it a great deale more then now he had it So learned so ritch men thinke themselues not learned not ritch in respect of that which they doe desire and when the Sunne is vp the Moone seemeth to haue no light Well then in that the Prophet desireth this cleane heart whereas sundry other parts were vncleane besides he sheweth that 1. of all vncleanenesse that which is of the heart is most filthy there being as it were the common sinke of all sinne in a man so as that howsoeuer the chanels be cleansed if the draine be not little cleanenesse will be procured 2 In that his filthinesse maketh him pray for fresh cleannesse as though he had not any see to what a passe some grosse sinne may bring a man vnto euen to doubt of his estate touching his cleansing and so being in the fauour of God 3 No doubt it is a very hard thing to cleanse a heart onlie able to be done by God himselfe 4 There is none but with Dauid may finde filthinesse in his heart from whence hee might desire to haue it purged For this purpose reade Mar. 7.21.22 and 2. Cor. 7.2 5 Now Dauid so prayeth for a cleane heart as that hee dooth not neglect pure handes c. A pure heart will cleanse the whole body and soule wheresoeuer it is Psal 24.4 6 Neuer can any of the children of God content themselues with the begun cleanenesse which they haue but they alwayes will be growing in it 7 Nowe seeing it is thus it is our parts to desire cleanenesse as well as Dauid For that with it we shall see God Math. 5 8. Looke Psal 24.4 Heb. 12 14. 8 Now God onely worketh this Ezech. 36 26. By his worde faith and Spirit regenerating and renuing But heere a question may be made Quest How may one know whether his hart be cleane yea or no Aunswere If hee haue the former things whereby it is wrought Besides a cleane heart 1. vvill desire to haue cleane hands and so euery part and power of soule and body 2. vvill hate euen the garment spotted of the flesh 3. vvill neuer flatter it selfe in secret 4. vvill be willing to be examined vncleane persons will be loath to be found in their filth Thus much of the former part the latter followeth and is almost the same with the former First somewhat for the words Spirit among many things in Scripture which it signifieth is heere put for the motion and stirring of the mind So Luk. 9 55. Num. 14.24 Right doth signifie setling 1. In the fauour of God 2. and obedience to him Renue that is refresh that which is somewhat decayed and blemished restore it to the former perfection againe Within me that is such as may spread ouer my whole person Consider then 1. That seeing Dauid prayeth for this right spirit which is constant that there is such an one and that one may haue it and pray for it by faith 2 That all are to labour to be constant in perswasion of Gods loue to vs and in performance of our duties to him 3 That euen first thoughts and rising motions are to be looked vnto and ordered 4 That these good motions will fade and decay in vs. 5 That wee haue great neede to haue them often refreshed and renued in vs. Verse 11 Thus much of the fourth petition nowe followeth the fift in the 11. verse and seemeth to be a deprecation or desire to haue some kind of punishment kept from him Some take it to be all one with that which went before neuerthelesse I take it to be distinguished from the former For although sometimes in one verse the latter is all one with the former yet is it not wont so to be in diuers verses and especially in such short Scriptures but vpon some speciall occasion This

as that none broken in hart should be discouraged sith God doth like them 2 We likewise should not thinke hardly but most kindlie of such Hetherto hath beene the first Verse 18 and greatest part of this psalme for the prophet himselfe now foloweth that which is for the whole Church frō the beginning of the 18. verse to the end of the 19. Whereof are two parts petitions for Sion prayses for Ierusalem The petition for Sion is be fauourable to Sion for thy good pleasure Wherein are the thing fauour manner for thy or according to thy good pleasure But first we may perceiue it is our part to pray for others as well as for our selues 1 because of Gods commaundement 2 for that we are the better if others be well 3 We are members of one body and God is all our Father 4 but Dauid doth thus more particulerly because he might feare that for his sake God would afflict Sion and Ierusalem Sion was the hill in the Cittie of Dauid where afterward was built the Temple now was the Tabernacle It seemeth to be put heere for the Church And in that for persons things Persons are especially those who are of the houshold of faith And 1 Those parents who beget to Sion as faithfull Ministers furnished and endeuouring to instruct in wholsome doctrine Not Wolues not hirelings 2 Nurcing fathers and mothers Kings Queenes Magistrates 3 Daughters of Sion particuler congregations These he prayeth may 1 multiply and 2 florish for the Churches good The things are 1 publishing of sauing doctrine 2 frequenting holy assemblies for exercise of the worde prayer and sacraments 3 withstanding heresies 4 procuring godlie gouernment of the Church The thing be fauourable 1 that is giue these thinges 2 continue them 3 blesse them The manner for thy good pleasure 1 not for our merrits 2 vvhat measure thou thinkest good The petition for Ierusalem foloweth wherein wee may consider 1 obiect 2 act Obiect the wall Act build Ierusalem the chiefe cittie of Palestine First called Salem Gene 14 18. Psalm 76. After that it was called Iebus Iudges 19 10. and of these two names Hierusalem as Iebusalem though some thinke of a verbe Iire and Shalom which is shall see peace and it is in the duall number as Ramathaijm 1 Sam 1. With this was after ioyned the Citty of Dauid so vvere there three Citties in one Nowe this cittie was once the ioy of the whole earth Looke psalme 48 1 2 3. and is taken properly for that Cittie before named improperly for heauenly or earthlie Ierusalem In this place it is taken both wayes for the Citty that then was and a politicall state of the people of GOD for afterward as Esay 2 3. Psal 122 3 6. A politicall state is a company of people well ordered furnished with things necessary for this present life Which may fitly be resembled to Ierusalem Because 1 that as Ierusalem had so other states should haue Lawes from God 2 that as in that cittie so in others God should as it were keepe his Court 3 where should be likewise the pure worship of God Forget not then 1 that outward things come frō God 2 That we are to hang vpon him for them by faith 3 So to seeke outward things as chiefly to haue care for that which is for the common good Thus much for the Citty for which the prayer is made now followeth the obiect speciall thing prayed for the walls of Ierusalem VValls before gunnes were inuented were the chiefe strength of a citie so as heere they are mentioned for that which is the surest and safest for a politicall state Of which sort are 1 Godly lawes which are grounded vppon the equitie of the word of God 2 leaue least to men and Iudges discretions 3 are most for the common benefit 2 Good Magistrates for peace and warre these must 1 feare God 2 hate couetousnes 3 be diligent 4 respect no persons 5 seeke the glory of God the good of the country 3 Continuall succession of good princes 4 Loyaltie of subiects toward their soueraigne 5 Repulsing the open enemy repressing priuie seditions 6 Wealth 7 Bringing vp of children in the feare of God 8 A life at all handes framed according to the word of God The act foloweth build that is if these be absent 1 giue them 2 if they decay restore them 3 increase them more and more Thou ô God who onely canst The thanksgiuing foloweth Verse 19 verse 19 wherin is mention made of the dutie and the acceptance The duty is one and the selfe same of giuing praise and yet set downe in 4 branches 1 offering sacrifices of righteousnesse 2 burnt offrings 3 oblations 4 offering of calues c. Acceptance Thou shalt accept thē Mark that as prayers so praises should be in common for the Church Que. How will this agree with the 16. verse Aun Looke that place 1 Sacrifices of righteousnesses as psal 46 such as are offered according to the intent of Gods iust law 2 In that whole burnt offerings were in praise wee may perceiue that we ought likewise to praise God 1 feruently 2 with the whole hart 3 though it be to our cost The acceptance is such as that God cannot mislike thē Looke psalm 50 23. So as vppon this acceptance Gods children shall be encouraged to continue theyr duty of offring prayses in bringing young bullocks c. FINIS AN EXPOSITION vpon the tenne Commaundements ALl mans happinesse is in the knowledge of GOD. God maketh himselfe knowne by his word a part whereof is the morall Law imprinted at the first in Adam and Eues hart after when that the light of it began to weare away it was proclaimed to the world engrauen in stone kept for record in the Arke of the testimonie in opening and applying whereof most of the Diuine Writers did spend their time euen Christ himselfe came to teach it and doe it and of it one iote or tittle cannot possibly faile It shall keepe the vse that euer it had since the fall to the generall resurrection and therefore is as needful now to be vnderstood as at any time It is commonly called the Decalogue or tenne wordes or commaundements for that there be tenne the morall law for that it setteth downe all duties for manners of mankind of all sorts and conditions sometimes the Law for that it is the abstract and abridgement of all lawes for humane behauiour meaning though the morall law not law in generall is set downe in the 20 chapter of Exodus from the beginning of the first verse to the end of the 17 verse In all those verses are two things cōtained the one an entrance into the commaundements the other the treatise commaundements themselues The entrance is in the two first verses for the more orderly setting down of the commaundements and is likewise double According to the Register of the Law Author of the Law This law which thou now hearest is

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