Expositions Upon Divers Parts of Scripture, Part 6 · Section 1

Expositions Upon Divers Parts of Scripture · Part 6 · Section 1

p. 90Iohn, 1, Chap: 6, 7, verſe, There was a man ſent from God.

Ʋerſe. 6 IN this 6 and 7 verſes, is a ſecond reaſon, whereby the Euangeliſt proueth that the word is God: to wit, from the witnes of Iohn. Wherein wee may conſider the party witneſſing, ver: the 6, namely the perſon: the thing witneſſed, verſe the 7, to wit, the office.

The party witneſſing is, a man ſent from God, whoſe name was Iohn: that which he witneſſed is, that he came for a witnes, &c.

In the party we may conſider, the condition of the party, a man: his warrant, ſent from God: his name, Iohn.

It is ſaid he was, otherwiſe then before, where a being in the word it ſelfe was implied, heere is meant, that he ſo was made and created.

Aman: that is, borne of a woman, of mankinde, a male, a man growne, as may appeare, in that Iohns miniſterie began a little before Chriſtes baptiſing, when Chriſt was about 30 yeeres, Iohn was but ſixe moneths before him.

Que. But why, may ſome body ſay, needeth this, to ſay, that Iohn was of mankind, &c.

Aun. Some by occaſion of Mal: 3, 1, did think that Iohn was an Angel in nature: nay, the Iewes at this time of Iohns miniſterie, could not well tell what to thinke of him: as Iohn, 1, 21, for ending of which doubts, it is heere ſaid, hee was a man: that is, as of the nature of man, ſo hauing the moſt infirmities of man, and nothing to outward ſhew more then ordinarie.

Heereby we ſee, that euen in great matters, God vſeth the miniſterie of men. This appeareth through the body of ſcriptures.

1 God doth thus for our good, that wee may the better learne things taught. For if GOD himſelfe, or an Angell ſhould teach vsus, we ſhould be ſo aſtonied, as that we could not marke, or attend.

2 Secondly, to trie our faith: for if God himſelfe, or Angels ſhould teach, we might for feare attend; but when men like our ſelues, ſubiect to the like, and greater paſſions then our ſelues, teach, and we learne, it is manifeſt that the euidence of the truth preuaileth with vsus.

Let vsus therefore attend to the miniſteries of men, not looking for Angels or reuelations.

And ſeeing that Iohn was ſo a man, as that he had no other outward grace of countenance, friends, ſpeech, &c: let vsus know that theſe outward things giuegive no ſound force to the word, to preuaile with our conſciences, but onelyonly that which carrieth, is the euident truth of the word of God.

His warrant followeth, ſent from God: where marke that Iohn would doe nothing without his warrant, no more ſhould we.

Now heere we may conſider, the party ſending, God: the kind of Iohns warrant, ſent.

God is Father, Sonne, and holy Ghoſt, who onelyonly is able, and carefull to ſend. Math. 28, 18, 19. Ephe. 4, 11. Mathew, 9, 38.

1 Wherefore we wanting Iohns, are in Gods diſpleaſure; deſirous to hauehave them, muſt ſeeke to him; hauing them, muſt thank him for them.

2 Iohns ſent, muſt carry themſelues in compaſſe of their commiſſion, as being ſent from God.

3 All muſt entertaine ſuch as are ſent from GOD accordingly, with due reſpect of the ſender.

The kind of Iohns warrant followeth, ſent, that is, he hauing direction what to doe, was commaunded to goe about it. God commaunded thus by his word, Luk. 3, 2.

One might aske, whether this word were by mouth, or to the minds, immediate by God himſelfe, or ſome others: but it is more curious then needeth. It was moſt like to be to Iohns mind, by the inſtinct of the holy Ghoſt, which Iohn had from his mothers wombe, Luk, 1, 15.

For it is not probable, that in thoſe corrupt times, any ſhould whet on, Iohn outwardly. Iohn began his miniſterie p. 91ſome-what before Chriſt.

This word of God to Iohn, implieth a ſufficiencie in Iohn. God neuer ſendeth but ſuch as are furniſhed with abiliments for the duties doing: ſuch ability is called a gift.

As Iohn did, ſo muſt all, not goe about any thing, without, as warrant, ſo in particular, and from the word of God, ſo as all muſt be certaine, that they are ſent.

Que. How may that be, will ſome body ſay?

Aun. When I hauehave a gift, and authority will hauehave me vſe it.

When may I iudge I hauehave a gift? When I hauehave vſed the meanes, and hauehave approbation of thoſe who are to try, and iudge.

1 Authority is of God in his word, allowing by his ſpirit, ſtirring to be willing to vſe our gift.

2 Men calling to the vſe thereof, and ſetting (to that end) in ſome place.

It may be ſaid Iohn was not ſo, he had no calling of or from men. Aun. Sending or calling is ordinarie, or extraordinarie.

Ordinarie requireth alwayes humaine authority, ſo doth not extraordinarie.

Indeede extraordinarie, though it hauehave not vocation of men before, yet it hath approbation of them for afterward, as the ſeale for ratifying of the ſending. Now then Iohns calling was extraordinarie.

This calling hath place in diſordered Churches, which are beginning to be reformed, not in ſetled and confirmed Churches. Of the former kind the Iewes Church was, when Iohn firſt came.

By this may we aunſwer our aduerſaries of the Church of Rome, demaunding vsus whence Luther & Zuinglius came, being ſent from no humaine authoritie, whence the Miniſters who after ſucceeded ſprang, ſince none were made by Biſhops, vſually ſo called.

Theſe mens firſt calling in part, was extraordinarie, and therefore could hauehave no humaine authority, which was ſo diſordered, as that it had neede to be reformed.

The times were as thoſe in which Iohn Baptiſt came: it may appeare by Gods rayſing vp Zuinglius and Luther about one time in ſundry places, neither knowing of other: by the wonderfull gifts of the ſpirit they had: by Luthers ſtrange preſeruation, and bringing on ſtill to ſee more and more: by their ſucceſſe, that in part their calling was extraordinarie.

Neuertheleſſe, they were made elders by their ordinarie Biſhops, and they being elders, ordained others ſucceſſiuelie.

The learned know that Biſhop and elder, ſo called in the ſcriptures, differ not much: ſo as that way, they had warrant enough.

Laſtly, the approbation of the Church, and ſucceſſe, ſufficiently ſheweth the lawfulnes of their comming & reforming.

This ſending is mentioned, as being that which will afford courage to any in his place.

His name Iohn, of a word, which ſignifieth to ſhew fauor and grace.

Now he was thus called, becauſe God beſtowed him vppon his parents in their old age as a ſpeciall grace & fauour, and for that he ſhould be a chiefe Preacher of grace. This name was fore-told, Luk, 1, 13. giuen Luk, 1, 60.63.

One Iohn, writ this Goſpell, and is called he whom Ieſus loued: this mentioned heere is not he.

Another is the Baptiſt, who came preaching and baptiſing: this is Iohn, that is the Baptiſt.

Now ſithence the ſpirit of God noteth names, let vsus know he looketh to greater matters: 2, and let vsus not be ſecure, euen in the leaſt: 3, beſides, when we hauehave occaſion to giuegive names, let vsus appoint ſuch as may put vsus in mind of ſome good.

Verſe. 7 Thus farre for the party witneſſing. Now followeth the thing witneſſed, and the office of the party, verſe, 7, and others following. The which is ſet downe ſimply, or by p. 92compariſon, ſimply in the ſeauenth verſe, by compariſon in the other.

The ſimple ſetting out of the office, ſheweth the cheefe poynt thereof. To witnes, which is made knowen by his readineſſe, in that he came: by that whereof he witneſſed, of the light: by the end, that all might beleeue by him.

Iohns readineſſe, appeareth in that it is ſayd, he came without delay after he was furniſhed with giftes, and warranted by calling.

So muſt eueryevery one of vsus, after enabling by giftes, called of God, not defer.

God was angrie with Moſes for excuſing: he puniſhed Ionas for ſtarting aſide; if any diſcouragements ſhould hauehave preuailed they might with Iohn, but he brake thorough all.

Hee witneſſed. To witneſſe, is to ſhew ſome-what of anie thing.

Iohn ſhewed 1 the truth, Iohn, 10, 41, 2 He made things more cleere, as witneſſes ſhould, he pointed to the Lambe of God.

It may be obiected Iohn, 5, 33, 34, as though Chriſt refuſed his witneſſe.

Aunſw. Chriſt ſpeaketh there as not needing himſeffe Iohns teſtimonie, Chriſt himſelfe was of ſufficient credit alone.

But heere it is ſaid, Iohn came to witneſſe, for the Church, which had neede, and to make things cleere to it, which it could not eaſily perceiue.

Mark then how carefull the Lord is for his Church, that though himſelfe neede none, yet will vſe men for their own benefit, ſo as that if we ſhould not profit thereby, we ſhould be too too forgetfull of our owne good.

2 And that we had neede to hauehave things made eaſie, as well as thoſe to whom Iohn came.

Queſt. How did Iohn witneſſe, by word, worke, writing, ſome or all?

Aun. OnelyOnly by word, he did no miracle, Iohn, 10, 41, & yet hee was an extraordinary man, and his miniſterie verie ſtrange. Whereby we may perceiue our aduerſaries hauehave ſmal reaſon to require them of Luther, Zuinglius, &c, more then of Iohn. Wee teach the ſame doctrine that Iohn and Chriſt did, and hauehave the ſame miracles which hee did for confirmation. So as that himſelfe ſhould be a monſter, who ſhould now looke for miracles, which often the wicked & hypocrites hauehave doone.

Chriſt was cōtent with one Iohns witnes. How vnexcuſable ſhould we be, not belieuing ſo many Prophets, Apoſtles, Martyrs, Teachers, &c?

Iohn bare witneſſe of the light. The light before mentioned, is called the Word. Al the Miniſtery is to ſpread abroad this light. All hearing ſhould be to be enlightned heerin.

The end, that all, &c, ſhortly it is, that there ſhould be beliefe.

To belieue, is a word that cannot be vnderſtood without reſpect to another. Somewhat muſt one belieue. It is heere to be vnderunder-ſtoode as Iohn witneſſed: ſo as the meaning is, that they might belieue that which Iohn witneſſed.

1 Iohn did witneſſe that he was God, 2 made man, 3 taking away the ſinnes of the world, 4 they had withall a ſetled purpoſe to belieue, whatſoeuer more ſhould be reuealed touching this light, elſe had they not ſufficiently belieued.

Now belieuing in it ſelfe, is to take knowledge of the thing that I belieue, what it is, and what the meaning of it is. 2 To be perſwaded that that which I belieue is true, & worthy to be reſpected euen to my good, whereuppon I will indure any thing rather then ſhrinke from it. 3 To apply it particularly vntounto my ſelfe.

Now this end was intended by God, and Iohn, and effected.

And it is made knowne, by the parties whom it concerneth, and the inſtrument thereof.

The parties are all.

The Scripture vſeth to ſay all, of ſome, ſaith Theophilact.

p. 93So doth it heere all, that is ſundry ſorts, not all and eueryevery particuler.

Thus ſometimes it ſignifieth the greater part, ſometime the better, and may be diſcerned by the place where it is.

Heere it is the beſt, ſuch as are ordained to ſaluation, for thoſe are the beſt part of the world: ſo as that theſe all, are ſuch who are appointed to ſaluation, and life euerlaſting: none other. Indeede diuers hauehave outward meanes, but neuer with intent on Gods part to hauehave them bleſſed: For he will hauehave ſome hardned, and not belieue in his euerlaſting decree, though they continue in vnbeliefe by theyr owne ſinne.

So as that it is not true, that God in his euerlaſting counſaile would hauehave eueryevery particuler man in the world ſaued.

Indeed ſuch generall ſpeeches are vſed, 1 to teach vsus that we ſhould not giuegive definitiue ſentence of any, to ſay ſuch a one is a reprobate, that onelyonly is in God.

2 That when we heare or reade, the Word to ſpeake ſo at large, our ſelues eueryevery one ſhould particularly applie vntounto our ſelues.

3 VVhen we find our ſelues to beleeue, we ſhould not lift vp our ſelues in conceit aboue others. God is no other to vsus then to others. He is all in his mercy.

Thus much for the parties. Now followeth the inſtrument by him: that is, by Iohn, who was the meane or occaſion of their beleeuing: ſo 1, Cor, 3, 5. Paule and Apollo are ſayd to be the Miniſters, by whom the Corinthians beleeued.

So God ordeineth, that mans miniſterie ſhould be the meanes of beleeuing.

So God bleſſeth it to occaſion faith, as eueryevery where in the ſcriptures may appeare.

Marke then that of conſcience, we ought to attend to the miniſterie of men.

That we may looke for a bleſſing in conſcionably, attending thereunto.

That howſoeuer men be occaſions of beleeuing, yet are they not the onelyonly cauſes. God muſt be ſought vntounto, and bleſſe, els all other is nothing.

Hetherto the ſetting downe of Iohn Baptiſtes office ſimply in it ſelfe.

Now foloweth the compariſon with Chriſt in the 8 verſe, Verſe, 8 & ſo forward, wherin Chriſt and Iohn are compared together as diuerſe. In all which diſcourſe ſomewhat is denied of Iohn, many thinges are affirmed of Chriſt.

It is denied of Iohn that he was that light verſe, 8, and yet leaſt any man ſhould miſtake, as though the Euangeliſt ſhould gaineſay any thing which he had deliuered before, he repeateth the laſt clauſe touching the cheefe poynt of Iohns miniſterie, that though he were not that light, yet he bare witneſſe of the light.

It may be demanded, how it can be true that Iohn ſhould not be that light, ſeeing Iohn is called, a burning, and a ſhining light. Iohn, 5, 35.

Anſwere. Iohn was a light, the word was the light. The greeke wordes take away the difference. The word which is vſed of Iohn is Lychnos, as you ſay, a lynck, or torch, or great candle. Chriſt or the Word is the light, that is, the cheefe and principall.

Iohn is a light enlightened and ſet on fire: Chriſt is light enlightening and kindeling. Chriſt is like the ſunne: Iohn like the Moone reflecting the ſunnes light.

Iohn was light by office, and in meaſure: the Word is light naturally, and infinitely.

But ſome man may ſay, who doubteth of the difference betweene Iohn and Chriſt?

Anſwere: The Iewes; Iohn 1, Iohns diſciples, Herod, and others, and therefore leaſt any man ſhould thinke better of Iohn, thē there was cauſe for, therefore the Euangeliſt thus ſpeaketh heere.

Marke how the common people ouer-reach ſometimes in their iudgements of the Miniſters.

That it is not ſafe, to be carried away, with the bare conceit p. 94of the people.

And in that that Iohn ſo ſpeaketh for Chriſt, we all ſhould learne, all that we can, to keepe and increaſe the authoritie of Chriſt.

The clauſe repeated is expounded before.

Now follow thoſe thinges which are affirmed of Chriſt: Ʋerſe, 9 The firſt whereof is that he was the true light. He that is, the Word, was as before: light is, as before: the hardneſſe is in the Word true.

True is firſt contrarie to falſe or counterfeit. Some thinges ſeeme to hauehave light, as fiſhbones and rotten wood in the night, and yet hauehave none, Chriſt was not ſo.

Secondly, it is oppoſed to ſhaddow: as the lawe was by Moſes: but grace and truth by Chriſt: truth, that is, that which was foreſhaddowed in the lawe.

Thirdly, true is as much as naturall, not made &c.

In eueryevery of theſe ſences may the Word be ſayd to be the true light: but beſides I think the meaning is as Iohn 15, 1, wherein Chriſt is called the true vine, that is, I take it, the moſt excellent vine. So heere true light, moſt excellent light.

From him therefore ſhould we fetch light of doctrine, of liuing, of comfort, all which ſhould be as deere vntounto vsus as the light is or can be.

The ſecond thing affirmed of Chriſt, is that he lightneth eueryevery man which commeth into the world. Where is ſet downe, what he doth, and to whom.

He inlightneth, that is as we heard before, with naturall light: though other be in Chriſt. The ſunne communicateth not all his light to the Moone, no more doth Chriſt to man.

Remember by this that naturall light is the gifte of God, and that therefore it ſhould be vſed to the ſetting forth of the glory of God.

He doth this to eueryevery one that commeth into the world: that is, to eueryevery Mothers-Child which is borne into the world: this muſt be vnderſtood of the gifte of light, not of the vſe of light, which infants and Idiots hauehave not, though they hauehave the gift.

The third thing ſaid of the VVord, is, that it was in the world. Ʋerſe, 10 Where we may conſider what it is, and how it is limitted and reſtrained.

That which is ſaid, is, that he was. The limitation or reſtraint, is the place, in the world.

This was doth not onelyonly ſignifie diuine exiſtence & beeing, but ſeeing the diuine beeing is eueryevery where, it noteth the preſence thereof, and that euen in reſpect of time, for though indeede the VVord were before, and ſhall be after time, yet heere it is declared, that hee was from the vvorld created to Chriſt incarnate.

There be foure degrees of the preſence of the Word to a creature.

The firſt is the moſt wonderfull of all, when the Word maketh one perſon with a creature, as in the hypoſtaticall vnion of the two natures in Chriſt.

The ſecond is the preſence of glory, whereby the Word is preſent to the bleſſed Angels and Saints, in glory in heauen.

The third is the preſence of grace, whereby he is preſent to the elect & called in this life, by his eſpeciall ſauing grace and fauour.

The fourth is the preſence of power, whereby he is with eueryevery creature, frō the higheſt heauen to the loweſt earth.

World, doth heere ſignifie all the creatures together, and eueryevery ſpeciall thereof.

A queſtion may be: In what ſence of the foure the preſence heere meant, is to be taken?

Aun. It may be true in any of the three laſt, yet it is onelyonly meant of the fourth and laſt of all.

For indeede the Word is preſent to eueryevery creature, and ſo as that by the reaſonable creature, hee might be perceiued to be preſent.

The VVord is preſent,

1 By his diuine infinite eſſence:

p. 952 By his omniſcience, knowing all things.

3 By his infinite power, vpholding all things.

4 By his wonderfull wiſedome, ruling all things.

He may be perceiued in ſome ſort to be preſent, as well as God the Father, in ſo much as ſome thinke, ſome Heathen had a glimps hereof, ſure it is the Iewes had: ſome thinke that Ariſtotle, and Plato had.

All this which Iohn writeth of the Word for his time, is true in ours, and rather more then leſſe.

1 Learne then that ſeeing the eſſence of the VVord is eueryevery where, that he is God equall to the father.

2 That he knowing all, ſinners had neede take heede of ſinne: they who doe well may hauehave great comfort.

3 Since he vpholdeth all things, know that without God all things are vaine, and nothing to be deſired, as a Iew obſerued in Iſh and Iſha, where Iod and He were, which made Iah the name of God, all was well, but they beeing taken away, there was nothing but eſh, that is, fire and contention: ſo worldly things where God is may hauehave comfort, otherwiſe not.

4 The VVord ruling the world, it cannot be choſen, but all ſhall be to the good of ſuch as truſt in the VVord.

5 Seeing the VVord is ſo preſent as he may be found, it is our duties to ſearch him out.

6 Whereas now in theſe times hee is more manifeſted then heeretofore, if we hauehave no more of him then ordinary, our ſin is the more.

7 Beeing preſent eueryevery where, vvee can neede helpe no where.

The fourth thing ſaid of the Word, is that the world was made by him.

This is nothing but a repetition of the 3 and 4 verſes before, ſauing that which there was ſpoken of parts, … named heere in whole, as beeing indeede an eſpeciall matter of faith. Looke Hebr. 11, & 3.

Faith hath eſpeciall place heere, as beeing a thing verie hard to be belieued, & beeing belieued is of very great vſe.

It appeareth that it is hard to belieue, for that Ariſtotle a notable man for naturall wit, could not be perſwaded that God ſhould make the world.

The Arrians could not be perſwaded, that the perſon of the Word did make the world.

The vſe of this being belieued is manifeſt: for that whoſoeuer belieueth this, cannot but be perſwaded of the omnipotencie of the Word. For he who maketh all things of nothing, can doe any thing: 1 Can ſaue vsus, 2 Heare our prayers, 3 Deliuer vsus out of our croſſes: 4 Turne all things to our good.

If any man deſire to know the will of this Word, let him looke to his incarnation.

For as our creation putteth vsus in minde of the VVordes power, ſo his incarnation putteth vsus in minde of his good will.

The fift thing ſaid of the Word, is that the world knew him not.

Whereby is ſhewen, what reckoning there was of him: and heere wee may conſider whereby they were carried in not regarding the Word, and that is, by not knowing of him. Secondly, who were thus carried, & they are ſaid to be the world.

This not knowing, is noted, though not named as a fault: for cleering whereof we muſt remember, that knowing is either negatiue, or priuatiue.

Negatiue not knowing is that, whereby one is ſo ignorant, as that it concerneth him not to know: as for mee to be ignorant what the counſel laſt deliberated of, what God hath decreed touching ſuch and ſuch a man.

Priuate, is when one is ignorant of that which concerneth him, and that which he ought to know. The which is noted heere in this place.

For otherwiſe Chriſt according to his humane nature knoweth not the end of the world: knew not that the Figtree had no fruite of it, &c, ſo are the Saints ignorant of manie matters. All knowledge heere is in part, &c.

p. 96Now iuſtly is this priuatiue ignorance blamed. For that one ought to know the Word.

1 In whom our happineſſe doth conſiſt.

2 Of knowing whom we hauehave many meanes.

3 For that this ignorance is neuer alone, but hath vnbeliefe, diſobedience, &c.

They who are carried away with this ignorance, are contained vnderunder the name of the world.

World doth not heere ſignifie (as before) for all the creatures ioyntly or ſeuerally, for ſome part of the world cannot know, as vnreaſonable creatures, & therefore muſt not be blamed for ignorance.

The world therefore heere is a part of the world, wicked, vnrepentant, reprobate parties, for whom Chriſt prayeth not, Ioh, 17, 9, in which ſence the deuill is ſaid to be Prince of the world.

And indeed wicked men are thus termed, for that they are many, and the greateſt part of the world, and hurt the whole world. As Adam and Euah, and in the time of the flood.

VVhereby by the way wee had neede to take heede of wicked men.

1 Marke then from both theſe put together the eſtate of moſt people in the world. They know not the Word, and whatſoeuer other things they know (as they may many) yet are they of no worth.

2 Ignorance of the VVord is a ſin.

3 It is neuer alone.

4 Theſe thought they knew, as Heathen and Iewes, ſo as one may be deceiued touching his owne eſtate.

5 Since their ignorance is blamed, we ought to know, & not onelyonly ſo, but to louelove, belieue, profeſſe, obey, &c.

The ſixt thing ſpoken of the Word, Verſe. 11 is that he came to his owne: wherein is a behauiour of this Word, in an action, and ſhewing whereto this action was.

This action is, hee came. This is not meant of the Godhead onelyonly, for that beeing preſent eueryevery where, cannot be ſaid to come.

This is therefore in reſpect of the Words beeing made fleſh, by occaſion whereof he was not onelyonly in the world, but preached, wrought miracles, liued & died among his.

1 So as that if we would looke for the Word, wee ſhould ſeeke him in this his comming.

2 Where theſe are, there is the Word, ſo as theſe ought to be made of.

This action was to his owne, not onelyonly all creatures in generall, but ſpeciall ſome things, as Iudea, Ieruſalem, the Temple, all which in ſpeciall ſort were Gods.

1 Wee may ſee heere that the Iewes hauehave the preheminence, ſo as that refuſing, theyr condemnation is the iuſter.

2 God is marueilous kind comming thus to tender him ſelfe, ſo as if we be not ſaued, the fault is ours, what could God doe more?

3 God ſhewing more fauours, looketh for more duties. If I had not come (ſaith Chriſt) they had had no ſinne: that is, not ſo great.

4 If Chriſt thus offer himſelfe, why ſhould not we offer vp our ſelues to him, & one to another in all good we can.

The ſeauenth thing ſaid, is that his owne receiued him not. Where is ſhowed the behauior of men toward him, as their reckoning of him before.

Heere are perſons, and behauiour. The perſons, his owne.

The word in Engliſh, is the ſame with owne before: but in Greeke they differ. The former is Neuter, this Maſculine. The former noted things: this noteth perſons.

Theſe parties are ſuch, whom God after a ſpeciall ſort had made his, as his peculiar people. They were the Iewes, whoſe prerogatiues are. Rom, 3, 2, that to them were committed the oracles of God. Looke 9, Rom, 4, and ſo forward.

1 EueryEvery of theſe is moſt excellent.

2 We now hauehave them as well as they.

3 They alone are not ſufficient; for the Iewes had them and receiued not Chriſt.

p. 97But heere a queſtion may be, whether but ſome, or none receiued the word?

Aun. Some did receiue, all did not, whom it concerned, and who had meanes.

1 Where we may ſee, that howſoeuer that the Goſpell hath not the full fruite we could wiſh, yet ſome it hath.

2 That Chriſt, though hee were not receiued, beeing in his calling, gaue not ouer.

3 Though the vvorld marke not who receiueth the vvord, yet God doth.

Theyr behauiour is, that they receiued him not. It is the neglect of duty.

VVe may conſider toward whom this was, and what the fault was.

It was toward the VVord, in his doctrine, his perſon, his office, his members, miniſters or profeſſors, all & eueryevery whereof we ought to receiue.

The fault is not receiuing. This not receiuing, is refuſing of a thing proffered and tendered, which in ſuch a caſe as this cannot chooſe but be a grieuous ſin: ſo as Chriſt bid his Apoſtle in the like, to ſhake off the duſt of theyr feete for a witneſſe.

The Iewes no doubt thought, that they did not offend this way; ſo as that we may ſee into how grieuous a ſinne a man may fall before euer he be aware.

This receiuing is as the thing bodily, ſpiritually. Chriſt is both man and God, and muſt be receiued both waies, ſo as that they offend, who giuegive not Chriſt the beſt outward entertainement they can.

Much more they who doe not 1 know, 2, acknowledge, 3 louelove, 4 belieue, 5 obey Chriſt.

Now if Chriſt the King of heauen and earth, was not receiued, why ſhould we thinke much if we be not?

The eyght thing ſaid of the VVord, is whoſoeuer, Verſe. or as many as receiued, &c. VVherein we may conſider what he doth, and to whom.

He giueth prerogatiue to be the ſonnes of God to ſuch as receiue him.

Theſe are noted by two markes, of fayth and regeneration.

In that which he doth, we may marke what it is called, who doth it, and the thing done.

It is called a gift, in that it is ſayd, he giueth.

Giuing is free beſtowing of property, this is free, elſe were it deſert, or bargaine, or ſome ſuch.

And indeed Chriſt was giuen to vsus. Eſay, 9, 6. Iohn, 3, 16.

But it may be obiected, that it is a ranſome or purchaſe.

Anſwere. As it is from Chriſt to God the father, ſo it is a ranſome, but from the Father, and Chriſt to vsus, a free gift.

So as that there is nothing in our ſelues to procure this, nor keepe it, but all is fauour, which wanting we muſt pray for, hauing, we muſt prayſe God.

He that doth this, is the Word.

It may be obiected that eueryevery good gift, is from the Father of lights, and ſo from the Father.

Father, Iames 1, 17, is a name common to the three perſons. But putcaſe it be for the firſt perſon, the Father giueth all to the Sonne: whereupon we may ſee that the Sonne is God, in that he can make ſonnes of God, and this of being a child of God, cannot but be an excellent fauour, in that the whole Trinity giueth it.

The thing done followeth, prerogatiue to be the ſonnes of God: wherein is the kind of the thing, and the commendation.

The kind, to be the ſonnes of God, commendation, prerogatiue.

The Word tranſlated, ſonnes, were better children as it ſignifieth, ſo as that ignorant people, might not be hindred of their comfort intended heere, being of womans ſex.

Theſe children are ſayd to be of God.

Child of God, is either by nature, or fauour.

By nature, as the Word and Chriſt, nothing elſe.

p. 98It may be obiected, 2 Peter, 1, 4, that we ſhould be partakers of the diuine nature.

Anſwer: nature doth ſignifie qualities and properties flowing from the diuine nature, not the eſſence it ſelfe.

It is not meant therefore heere, Children by nature.

By fauour are Angels or mankind.

We neuer ſhalbe Angels, for we ſhall hauehave our ſoules at the laſt reſurrection ioyned to our bodyes, Angels are ſpirits.

We ſhalbe like Angels for immortality, needing no bodily thinges, being in the preſence of God, otherwiſe not.

Mankind, or men and women, may be the Children of God by creation, or generation, adoption, regeneration, imitation.

By creation, as Adam and Eue, whom God himſelfe immediatly made.

By generation, as all other men and women.

Adoption, by being made a Child after one is not by nature.

Regeneration, when the beginning of heauenly life, is wrought in a party.

Imitation, when one indeauoureth to be like God, in recouery of his image.

Creation is not heere vnderſtood. For ſo are all creatures after a ſort the children of God: and heere the Euangeliſt ſetteth out an eſpeciall fauour.

The other three ſortes are true: but yet adoption is cheefely meant, whereof ſo much is mentioned in the ſcriptures, and is the forerunning cauſe of the other two folowing.

A doption is a word taken from the ciuill lawe.

Heere it ſignifieth Gods fauour to ſome of Adams poſterity, whereby he taketh them to himſelfe in ſpeciall ſort, giuing them the rites and dues of children.

Hence commeth the houſehold of faith, Galat: 6, 10, the father-hood, Ephe: 3.

For better knowing heereof, we may conſider the benefites gotten by this adoption, and the properties thereof.

In the ciuill lawe, it is ſayd, the adopted getteth the adopters name, mony and holy thinges, as place of buriall &c.

Ours, doe far ſurmount theſe, for we obtaine.

Gods fauour and indulgence toward vsus. Malac: 3, 17.

Wherein is 1 free forgiueneſſe of ſinnes all, fault and puniſhment: this is bleſſedneſſe, hath peace of conſcience &c.

2 Acceptance of imperfect obedience.

Secondly, the Spirit of adoption, whereby we cry Abba, father.

This hath a gift, and ability to pray, promiſe and perſwaſion to be heard.

3 That our father doth lay vp for vsus, 2, Cor, 12, 14, Heb: 11, 40.

4 Protection in good eſtate, deliuerance out of euill, ſo God dealt by Iſraell. Exod, 4, 22, 23.

5 Quietneſſe of conſcience in the vſe of the creatures Eccle, 3, 12.

6 Inheritance in the heauens.

7 Cauſing of all thinges to worke, for the adopteds good.

The properties are that this adoption is.

1 To a better eſtate, then all the world can afford.

2 With exception of the croſſe.

3 It is permanent, though it may be ſhaken, it neuer ſhalbe vndone.

Thus far the thing: The commendation foloweth, prerogatiue.

Some abuſe this word, for power by nature to ſome good thing, vntruly, vnlearnedly.

They read it ſo, power: as that it ſhould be meant, to be in the parties power, if they would, to be the ſonnes God.

Heere it cannot be ſo taken, as being ſayd, of ſuch who hauehave the Spirit.

Sure it is, that for firſt conuerſion, we can doe nothing, but are only paſſiues.

p. 99Beſides I ſay, vnlearnedly, for that the word, is vſed for prerogatiue, or priuiledge diuerſe times elſwhere, 1 Cor: ….

This may appeare, to be a very great prerogatiue.

1 If we conſider who beſtoweth it, to wit, God, infinit.

2 VponUpon whom, his vtter enemies, moſt miſerable.

3 What thinges, as of adoption. The eſtate of being a child is ineſtimable: looke Hottom: in instit: 42.

4 Paſſing by how many mighty, noble, &c.

Iuſtly then ought we, remembering whence we are raiſed to how great eſtate, cary our ſelues humbly all our life long.

2 Shew all reuerence to God, who hath ſhewed theſe fauours on vsus.

3 Cary our ſelues ſo to the world, as not diſcrediting the houſe we are of.

4 Prefer being a ſonne or daughter to God, aboue all thinges in the world beſide.

Thus far what he doth. Now followeth to whom, as many as receiued him, theſe are noted by their beleeuing in his name, and by their begetting, &c.

Theſe to whom, are ſet out by their duty, of receiuing him: & their generality as many.

The duty we hauehave knowen before: heere it is ſet,

1 As neceſſary, as no way to be the children of God, without it, of what condition ſoeuer one be.

2 Noting the tyme of receiuing him, to wit, when he came among them; and proffered himſelfe vntounto them. So that though we hauehave purpoſe to receiue him, and doe not when he offereth, we are neuer the neerer, when once the doore is ſhut: looke, Luke, 13, 25. Mathew, 25, 10.

The generality ſhutteth out no receiuer, neither in the manner of receiuing, nor in the meaſure, nor in the condition of the receiuer.

Some cannot receiue Chriſt, eueryevery way outwardly: though it be but with a cup of cold water, they ſhall not looſe their reward.

Some receiue him with ſmall knowledge, weake fayth; they are children if they will grow, and continue.

Some are receiuers in many and great croſſes, yet vvill theyr beeing children, leſſen and eaſe their croſſes.

Now then, ſeeing that receiuers of the Word hauehave ſuch fauours, who would not receiue?

Or ſeeing that the Word doth ſo think of receiuers, why ſhould not we make great account of them?

But heere it may be demaunded, 1 Is our receiuing the Word, a cauſe of our beeing the children of God?

Aun. No: wee are children adopted in Chriſt. It is no working cauſe with God, it onelyonly declareth vntounto me.

2 Is our receiuing before our beeing children?

Neither. In order is firſt beeing a child, then followeth receiuing, though ſometimes for time they goe together.

3 What then is the meaning heereof?

Aun. The Euangeliſt writeth to young and new receiuers, who were willing indeede to receiue, but preſently ſaw nothing but croſſes and calamities: hee therefore wiſheth thē to know theyr eſtate though nothing, yet that they are the children of God: whereuppon Paule prayeth for the Epheſians, 1, chap, 18 verſe.

1 By this Chriſtians ſhould learne not to miſlike theyr preſent eſtate for croſſes, but to ſearch into it, & they ſhall find matter of great comfort.

2 That neuer any ſauing grace is alone, receiuing is with adoption, ſo as that we finding out one ſauing grace in our ſelues, we may be ſure that we hauehave more.

3 Adoption is in the beginning of all ſauing graces.

4 We may iudge of our adoption, by our receiuing the Word.

Now followeth the noting of theſe parties: 1 by theyr beliefe, and wherein is the action, or dutie, and obiect.

Action or dutie is belieuing, whereof wee hauehave ſpoken in another place.

Obiect, his Name, his, that is the word comming, as before.

His Name by a manner of ſpeech in the Hebrew tongue, p. 100is put for himſelfe, God is his Name, Gods Name is himſelfe.

Now him, muſt we vnderſtand as before, verſe 11.

1 Mark, that firſt the things that make the word known, are called himſelfe, ſo as that as we vſe them, we vſe him.

2 That faith is a note of a true receiuer.

3 That faith eſpecially reſpecteth Chriſt.

Verſe. 13 Thus farre for their beliefe, their birth followeth, verſe, 13.

Wherein is ſhewen, whence they are not borne, and whence they are.

They are not borne of blood, nor of the will of the fleſh, nor of the will of man.

Theſe three branches for ſubſtance ſignifie one thing.

Blood, the Greeke is bloods, that whereof man taketh his beginning of conception, or his beginning to be in the world. Looke Ezech, 16, 6.

Will, is heere ſtrong luſt, & concupiſcence, as is in creatures for procreation.

Fleſh, ſome part or nature vnregenerate.

Will, againe as before.

In all which the Euangeliſt would note the vſuall beginning of man.

1 Which firſt it is good for vsus thoroughly to think of.

2 In thinking thereof to keepe a tenor of humility, conſidering whence we riſe.

3 Note the vile luſting of the fleſh.

4 Learne to ſpeake vnſeemely thinges, comely and honeſtly.

By this the Euangeliſt would ſhew, that the vſuall manner of birth, maketh not one the child of GOD: not but that Gods children are carnally borne, but this is not ſufficient.

Queſt. How is it ſaid 1, Cor, 7, 14, that theyr chyldren are holy?

Aun. Not morrally, but ſo as that they may not be hindered of the ſeales of the couenant.

1 Learne heereby firſt, not to reioyce in nature, parentage, &c.

2 Preſume not too much of good natures.

3 Let parents helpe their children, to another birth.

Now followeth whence they are borne, to wit, they are borne of God, where firſt, we muſt a little open the words.

God is eſſentially, Father, as 1, Peter 1, 3, the Sonne, as 1, Iohn, 12, the holy Ghoſt, as Iohn 3, 3, 5, for the workes of the Trinity, to the creature, are ioynt.

Of, in greeke en, vſually ſignifieth matter, heere it doth not ſo, but the efficient, or firſt worker. In deed naturall parents are ſo efficient, as of their matter we came, ſo is it not in our ſpirituall begetting.

Borne: ſhould better be, begotten, to expreſſe the greeke word, and the thing heere meant.

The mother properly beareth, heere God is as a father who begetteth: ſo that the meaning is, the whole holy Trinity, worketh in vsus this change.

This being borne, is the ſame with being the child of God, ſaue that there is ſignified one kind of being child, to wit, by adoption, heare by regeneration, there title, heere poſſeſſion as it were in part.

To better vnderſtanding heereof, we may conſider the thing, the Author: the thing, being begotten; and this in the neceſſity of it, and in the nature.

The neceſſity is ſuch as that the Euangeliſt noteth it, not onelyonly to be commendable preſent, but neceſſary, ſo as without it we ſhall neuer well entertaine the Word. Looke. Ioh: 3, 3, 5, 7. So as vnleſſe we become as litle children, we cannot enter into the kingdome of heauen.

The nature is not a like vnderſtood of all, ſome take it for that which is called ſanctification, others for the whole worke of grace, with whom I ioyne. And as it is called regeneration or begetting, ſo is it like thereunto: ſaue that generation produceth ſubſtance, this doth produce onelyonly qualities, and not all, not powers, but habits, reſtoring to the power integrity, with ready applycation, to the firſt and p. 101proper obiect.

Chriſt defineth it, Iohn, 3, 3, to be borne, begotten againe: the kind of it, birth, begetting, the property of it, againe.

1 Birth or begetting in this kind, hath infuſion of life this is called ſeed of God, 1, Iohn, 3, 9, to wit the gift of the holy ghoſt, like naturall heat, this continueth as long as ſpirituall life continueth.

2 Diffuſion of it ouer the whole man, powers, parts, practiſes, the counter-poyſon of originall ſin.

The property againe, not to the ſame life as Nicodemus thought, but to another, which is called the life of God, Chriſt, the inner man the new man. And is.

When a man in any life naturall, ciuill, houſhold, ſolitary, ſociall, pleaſeth God.

1 When is that? 1, when he is quickning his faith, and repentance.

2 Hath direction for eueryevery particular.

3 Doth eueryevery thing thereafter in Chriſt.

1 Where marke, that the life of the regenerate, and vnregenerate, may be in the ſame things.

2 That regeneration ſtretcheth to the whole man.

Que. But it may be demanded: Is not one regenerate partaker of naturall birth?

Aun. Yes, but ſo as that which he receiueth from nature, is ordered by the Spirit.

By this it may appeare, that all are not regenerate, and that it is hard to be regenerate.

Thus much of the thing. The Author followeth. God: and God only. For there is no begetting, but of the fleſh, or God, that which is of the fleſh, is fleſh.

Now indeed though this new birth be principally of God, yet are there vnderunder ſeruing cauſes; whereof for all that none hauehave power to worke of themſelues.

Obiect. Paule ſayth, he begat the Corinthians, 1, Cor, 4, 15, and traueled in birth of the Galathians, 4, Galat, 19: was Tymotheus, and Tyrus his father.

Sol. Miniſterially: not that Paule or Apollos, could doe any thing of themſelues. God gaue the increaſe.

2 Obiect. Chriſt ſayth, 3. Iohn, 5, we muſt be borne of water, and the holy ghoſt.

Solu. Water there doth but expound the worke of the holy Ghoſt; for as water ſoftneth and cleanſeth: ſo muſt eueryevery one be, who is borne againe.

In the ſame is it ſayd we muſt be baptiſed, with the holy Ghoſt, and fire, that is, the holy Ghoſt working like fire, eating out droſſe, and enkindling burning louelove of all good things.

3 Obiect. It is ſayd Tytus, 3, 5. Ephe: 5, 26, that Baptiſme regenerateth.

Solu. It confirmeth to the due receiuer, regeneration, nothing els.

So then God alone only worketh effectually, and yet vſeth vnderunder meanes, as that we muſt neither neglect meanes, nor truſt alone vntounto them.

Queſtion, why are men in this kind, ſayd to be borne of God, as though they were not ſo in nature likewiſe?

Anſwer, for that this new birth is ſo excellent, as that in compariſon of the former, it may ſeeme to be the only.

Queſtion: whether is faith before regeneration, for heere it is placed before it?

Anſwer: faith is in a party, before he can know that himſelfe is regenerated. One may be regenerat before he hath fayth, as infants.

Thus much for the meaning: the vſe followeth.

1 Seeing none receiue the Word, and ſo are not the childred of God, but ſuch as are begotten of God, it is our duty to indeauour, after this new begetting, and for that none beget themſelues, it will be the ſafeſt to examin, whether we be begotten, yea or no.

That ſhall we find by theſe notes.

1 Grace imitateth nature, which firſt maketh vital, then others parts.

The vital part of a Chriſtian is Chriſt, which when it is formed in vsus, ſheweth our new begetting. Galath: 4, 19, p. 1021, Iohn, 5, 12, he therfore that hath not knowledge of him, faith in him, &c. may ſuſpect himſelfe.

2 The party begotten a new, vſeth all thinges of outward life, by direction of Gods word, to the glory of God.

3 He ſinneth not, 1, Iohn, 3, 9, that is, before he ſinnneth, he purpoſeth not ſo to doe, after he hath ſinned, he will not continue therein.

4 He is willing to helpe others to be regenerate.

5 He groweth by nouriſhment of the Word, exerciſes actiue, paſſiue.

6 Motion bewrayeth life, ſpirituall motion is of the heart in prayer.

7 Sence of heauenly things, with ability to put difference betweene them, to take liking of them, and affect them.

8 Hatred of him becauſe it is ſin, in our ſelues, euen the ſecreteſt.

9 LoueLove of the bretheren.

Secondly, marke that this heere is begetting, we are not perfected, nor ſhalbe heere, only we muſt labor thereto, and neuer giuegive ouer though we come ſhort.

Thus much for this eight ſaying, touching the Word, and his God-head: now followeth his man-hood in the fourteenth verſe; wherein we may conſider the ioyning of it to the former, and as it is in it ſelfe.

It is ioyned to the former, by this particle, and: which ſheweth that this truth heere mentioned, is as neceſſary as the former.

In it ſelfe, it containeth 4 ſpeeches.

1 The firſt, the Word was made fleſh.

2 The ſecond, the Word dwelt among vsus.

3 The third, we ſawe the glory thereof, as the glory of the only begotten of the father.

4 The fourth, he was full of grace and truth.

For the firſt, let vsus conſider the meaning, the reaſon, the vſe.

The meaning will ariſe, from the words and phraſe, well vnderſtood.

The Word is God, as before, contrary to Arrius, and other heretiques, who take Chriſt but for a bare man.

Was, that is, ſo was as now is, and for euer ſhall continue.

Obiect. It may be obiected that he died, and ſo the vnion may ſeeme to be diſſolued.

Solu. No, for though the ſoule and body were parted for a time, yet neither was ſeuered from the God-head.

So he was made as not changed, the God-head was not turned into the Man-hood.

As not beeing one mixed of the Manhood, and Godhead together, as when bread is made of water & meale.

But by aſſuming or taking the Manhood to God.

So as that Neſtorius deuiding the perſons, and Eutiches confounding the natures, doe erre.

Obiect. But it may be doubted whether there ſhould not thus be two perſons?

Solu. No, but one, for the Manhood hath no beeing, nor neuer had of or in it ſelfe, but in the Word.

Fleſh doth heere ſignifie man, as all fleſh, that is, mankind is graſſe.

Now man is body and ſoule.

Body ſenſible, naturall, this Chriſt had, not heauenlie, imaginary, phantaſticall.

Soule likewiſe Chriſt had, when he ſaid, My ſoule is heauie to the death.

Neyther doth he ſaue that which hee doth not take.

So as that Apollinaris erreth, who ſaith the God-head was in ſtead of a ſoule.

By this that Chriſt had a ſoule, it appeareth that hee had two wills, not contrary: one of the God-head, the other of the Manhood.

Otherwiſe then the Monothelites erroniouſly teach.

Ob. But it may be ſaid: whence had Chriſt this fleſh?

Sol. His body he had of the ſubſtance of the Virgin, his ſoule was created of nothing in the wombe of the virgin.

Ob. The virgin was conceiued in ſin, how then could Chriſt his body be free there-from?

p. 103Solu. The holy Ghoſt who wrought the conception of Chriſt, did clenſe that part of the virgin from all ſin.

Que. When was he thus made fleſh?

Aun. Immediatly when the virgin had conſented to the meſſage of the Angell, and ſaid, Be it vntounto mee according to thy word.

Que. How could the body be ioyned to God?

Aun. By the ſoule.

This is the meaning. The reaſon why this was doone in time, is, for that it was ordained before all time.

Que. Why did God ordaine this meanes?

Aun. Not for that hee could not hauehave appointed ſome other, but for that this ſeemed beſt to him, for to manifeſt his merciemercy, and iuſtice: by his mercy in giuing his Sonne, his iuſtice, in not ſparing him: his iuſtice, that man offending, ſhould ſatisfie in dooing and ſuffering, his mercy in procuring, that God ſhould enable the Man-hood ſo to do and ſuffer.

1 The vſe is manifold. Firſt to teach vsus the louelove of God, and care for our ſaluation: for hee giuing ſuch a notable meanes, how can we doubt.

2 Conſider our honour and prerogatiue, to be as it were the brothers of Chriſt. Heb, 2, 11.

3 Learne how to approch to God, by the man Chriſt.

4 Know that Chriſt can hauehave compaſſion of vsus, hauing had experience of our infirmities. Heb, 2, 17, 18.

The ſecond ſpeech followeth. Wherein we may conſider the meaning, the vſe.

For the meaning, know firſt, that the Word made fleſh muſt be repeated.

Dwelling doth ſignifie, as in a Tent or boothe, whereby the ſickleneſſe, and vncertaintie of our life is implied, and where as it is ſaid he dwelt, the meaning is, hee dooth not ſo now in perſon.

Among vsus, is not onelyonly in our nature, but in our preſence: our, who are Apoſtles of Ieruſalem, of Iudea.

Now he ſo conuerſed, as Acts, 10.38.

1 Make this vſe then. Firſt to follow his humilitie, Phillip. 2, 5.

2 In our conuerſing, to take occaſion of dooing all the good we can.

3 Know that as Chriſt dwelling among thē, & they not profiting, their ſinne was the greater: ſo will it be with vsus, or any, amongſt whom Chriſt any way or while dwelleth.

The third ſpeech followeth, And we ſaw, &c. wherein is ſet downe what is ſaid of Chriſt, and how it is confimed.

It is ſaid of him, that he had glory, as of the onelyonly begotten of the Father. It is confirmed in that he ſaith, we ſaw it.

That which is ſaid of Chriſt, hath the bare thing, or the meaſure, the bare thing is glory, the meaſure in the reſt.

Glory to ſpeake properly, doth ſignifie naturall brightneſſe, as the glory of the ſunne, &c.

Now for that the greater the brightneſſe is, the more is the excellencie of the thing whence it commeth, therefore glory doth ſignfie bewrayed excellencie, & heere bewraied diuine excellencie, which Chriſt had, 17, Iohn 5, ſo as that Iohns meaning is, we ſaw him to be God, & eaſily perceiued it.

The meaſure is, of an onelyonly ſonne of a Father. Father doth heere ſignifie God the Father, of, diſtinction of perſon betweene the Father, and the onelyonly begotten.

OnelyOnly begotten, who is to hauehave all that which the Father hath.

Chriſt is ſometimes called the onelyonly begotten ſonne of GOD, in reſpect of the diuine nature, which of all Gods ſonnes he onelyonly hath. Others are ſonnes by adoption & fauour.

Sometimes, firſt borne, in reſpect of the humane nature wherein he excelleth all other.

Ob. But how doth this (will ſome ſay) increaſe the glorie?

Solu. The Fathers glory is infinite, the Sonnes is equall: therefore it is very great.

Beſides, this glory is increaſed by the particle as, which p. 104ſignifieth truly not onelyonly likeneſſe, ſo elſe where.

It appeareth from hence, 1 That the VVord is GOD, 2 That he is a perſon diſtinct from the Father, 3 That hee is equall to the Father.

Now followeth how it is confirmed, we ſaw, that is, often and wiſtly looked vponupon. VVee who conuerſed with him, to whom God gaue eyes to ſee. All did not perceiue this.

Que. How could they perceiue it?

Aun. By his wonderfull works.

See 1, that it is not ſufficient to be in meanes, vnleſſe God open the hart.

2 The chyldren of God by meanes labour for ſtrength of fayth.

The fourth & laſt ſpeech is, that Chriſt was full of grace and truth.

VVherein is the

thing.

meaſure.

The thing

grace.

truth.

Grace, the holy Spirit without meaſure in himſelfe, wherof hee giueth to his, whereby they profit to ſaluation by meanes.

Truth, preſence of good things, not as by Moſes, in ſhadowes and ſhewes.

So as that we ſhould ſeeke to Chriſt for both theſe.

Thus farre the ſumme, and briefe of the ſtorie of the Goſpell.

Now followeth the ſetting downe at large, in the ſpeciall branches thereof.

All is of Chriſt. Chriſt is ſet out in his harbinger or forerunner Iohn. Or in his owne perſonall preſence.

The things of Iohn or Chriſt, are neyther ſummarilie, … part ſet together, but intermedled, and mingled the … with the other.

Firſt, mention is made of Iohn, 1 for that hee was prophecied to come before Chriſt.

2 For that he was before Chriſt in time, in the fleſh.

3 Being to be witneſſe to Chriſt, it was meete his perſon ſhould be knowen, that the ſufficientneſſe of his witneſſe might appeare.

4 The birth of Chriſt, being to be of a Virgin, might ſomewhat be made more probable, when it ſhould be knowen that two old folkes (whereof one was barren) ſhould hauehave a child,

Luke, 1, chap. 5, verſe.

The firſt thing deliuered of Iohn, is his conception, 1, Luke: from the beginning of the 5 verſe, to the later end of the 25.

In all which are three things, 1. Somewhat before the conception, to the 24 verſe, 2. The conception it ſelfe, verſe, 24, 3. Somewhat immediatly after, verſe, 25.

That which is before the conception, is the making knowen his Parents, by whom he was conceiued.

His parents are made knowen,

ioyntly,

ſeuerally.

Ioyntly by their time, their godlyneſſe, not hauing of children.

Seuerally, the husband; and firſt from his kind of life, generally, that he was a Prieſt, 2, particularly, of the courſe of Abia: 3, by his name, 4, that he was married, 5, that to him this conception was foretold.

The Wife, 1, by her ſtocke, that ſhe was of the daughters of Aaron, 2, by her name, ſhe was called Elizabet.

The time was, In the daies of Herod, then King of Iudea.

Where we may conſider how the time is called, and how it is further made knowen.

It is called in the Greeke daies: by an vſuall manner of ſpeaking in the ſcriptures, belonging to the Hebrew tongue, for that a day was the firſt difference of time.

1 To teach vsus that time, and things in time, are but momentary, and but for a day.

p. 1052 That good Gouernours raignes, are but in daies, ſo as that in them, we muſt not be ſecure.

3 That Tyrants ſhall no continue for euer, that we ſhould not be diſcouraged.

Queſtion. But what ſpeciall time was this in?

Anſwer. About the 31 or 32 of Herods raigne, when he grew to be moſt outragious, murdering Salomes husband, and ſonne, the 40 gentlemen, and their teachers, yea euen his owne ſonnes Ariſtobulus, & Alexander, and a little after the Sanhedrim, and infants of Bethlehem.

Queſtion, why is this time thus noted?

1 Anſwer, to teach vsus firſt: that though tyrants rage neuer ſo much, God will hauehave his Church and number.

2 That the godly will not giuegive ouer their profeſſion, for feare of Tyrants, but in corrupted and corrupting tymes, wilbe the ſame.

3 That God in ſuch diſordered times, taketh knowledge of ſuch as truly feare him, ſo as that they ſhould not be diſcouraged by any aduerſaries.

This time is further ſet out, 1, by the perſon in it, and by his calling.

The perſon is named Herod, his calling King: and that, of Iudea.

There were three Herods mentioned in ſcripture.

One in the Acts 12, Herod Agrippa, I take it the graund child to this.

Another, who cut of Iohn the Baptiſtes head, called Herod Antipas.

The third, this: the ſonne of Antipater, by his fathers, and by his owne meanes, called the great for his victories, buildings of the Temple, Sebaſte, Amphitheatrum, &c.

He is noted to be King: to put a difference betweene him, and other gouenours before him, for his father Antipater, was but deputed by Caeſar. The Aſſamonaei, had not this title of King.

Now this man the Senatours of Rome made King.

Iudea, is oppoſed (I take it) to the territories of Samaria, and was the place of the viſible Church.

Marke what greate places in the world, wicked men like Herod, may mount vntounto, 1, ſo as that we need not enuy them, neither thinke theſe outward things the beſt.

2 Know that if vnderunder an euill Prince, Zachary and Elyſabeth were good, what ſhould we be in good lawes and Gouernours?

3 And ſeeing that Iudea came to Herods gouernment, let vsus take heed, leaſt that by our ſinnes we procure the like iudgement to our ſelues, and if the ſame befall vsus, let vsus labour beforehand for ſo much grace, as may make vsus hold out therein.

Queſtion. But why is Herods being King mentioned?

Anſwer. To ſhew that Iacobs prophecie, Geneſis, 49, 10, is fulfilled.

Queſtion. Was not the ſcepter gone from Iuda in the Machabees time, who were of the Tribe of Leui?

Aun. They were but keepers thereof in dangerous times.

Againe, it is not meant (I take it) that the Gouernour ſhould alwayes be of Iuda, but that among the people of the Iewes, in this Herods time, who was the firſt king of Iudea, it was others.

1 Heere we ſee the certainty of things fortold in the ſcriptures.

2 That promiſes to the Church for outward things are not for euer.

3 This were enough to proue to a Iew that Chriſt were come.

Thus much for the time: the next mentioned is the man, for his kind of life generally that he was a Prieſt.

A Prieſt was as is diſcribed, 5, Heb, 1, and repreſented Chriſt.

He was of the order of Aaron, this order ended when Chriſt dyed.

Prieſts were not in that time contemptible, but of good regard ſucceeding into the roome of the duty of the eldeſt p. 106ſonne: ſo was Aaron the elder brother, Prieſt.

Queſt. Are there no Prieſts now?

Aun. If you ſpeake of Prieſts vnproperly to offer ſpirituall ſacrifices, all Chriſtians are Prieſts, but if you ſpeake properly, there are none ſince Chriſt.

Queſt. What thinke you of the Prieſts of the Romiſh Church?

Aun. As of Ierobohams Prieſts, they hauehave filled their owne hands, and hauehave no calling, and whereas they pretend to be after the order of Melchiſedec, they ſhew themſelues vnlearned and wicked, for there was no order of Prieſt-hood according to Melchiſedec: but as Melchiſedec is mentioned without father, mother, genealogy: ſo is Chriſt: againe, ſo to be, dooth properly belong vntounto Chriſt.

1 Know from all this there is no reconciliation without Chriſt, whom the Prieſt did repreſent.

2 That then Prieſt-hood was no diſgrace, why ſhould miniſtry now be?

3 Vſe wiſely the name of Prieſt, of Preſt, or Proeſtos, not of Sacerdos.

4 Since Zachary executed the Prieſts office, in ſuch times when he ſaw litle fruit, and might be diſcouraged, let vsus all learne to keepe our ſtations, wherein we are ſet of God, going cheerfully on in our duties, committing ſucceſſe vntounto God, though many diſcouragments incounter vsus.

Particularly, he was of the courſe of Abia. For better vnderſtanding heereof, looke, 1, Chron: 24. Whence it appeareth that Dauid ordained 24 courſes of Prieſts, eueryevery one to ſerue his weeke or fortnight, as may appeare, 2, Chron: 23, 8.

The courſe of Abia was the eight of thoſe, 24.

Dauid diſtinguiſhed theſe thus, not only by his Princely authority, but in ſpired by the holy Ghoſt, being to giuegive his beſt directions to Salomon, who ſhould build the Temple, whereto Gods ſolemne worſhip ſhould be tyed, after a long time it had beene in a flitting Tent or tabernacle.

Thus hee dooth, 1 That no Prieſt (though there were many) ſhould be idle.

2 That the burden beeing borne by courſe, and not alwaies lying vponupon one, might be the better borne with longer continuance.

3 That things beeing done by courſe, none might be grieued, troden downe too much, or grow inſolent, being lifted vp aboue his brethren, but all might be done louingly, and brotherly.

1 Kings may doe no more in Church matters, then they hauehave warrant for, by Gods word and Spirit.

2 No Miniſter in the Church ſhould be idle, but worke in due time.

3 It ſhould be prouided they might ſo worke, as that they might continue the longeſt for the moſt good of the Church.

4 There ſhould be no inordinate ſuperioritie among them.

His name was Zachary, wherein we may conſider the very name, and why it is recorded ſo to be.

Zachary ſignifieth remembring GOD. Some thinke it was he mentioned, Math, 23, 35, ſlaine betweene the Temple, and the Altar, but they hauehave no warrant ſo to think.

Sure it is this name was well liked, for that the friendes would hauehave had Iohn to be thus called. It ſhall therefore concerne thoſe who giuegive names, to giuegive ſuch as may put in mind to the caller, called, or hearer ſome good.

It is here recorded ſo to be. Firſt, becauſe there were but few at that time ſo godly. 2 To ſhew that God keepeth a record of his. 3 That we might hauehave them as Preſidents, whom we might follow, and be like.

It followeth, that hee had a wife: which meaneth, that as himſelfe, ſo his wife was maintained by his Prieſts office, not onelyonly ſo, but their whole charge.

Que. It may be demaunded, whether it be not as lawful for ſuch as attend the word and Sacraments now, to hauehave wiues, as it was for the Prieſts?

p. 107Aun. Yes all alike, for that there is nothing againſt it in the word, but for it, as might be ſhewed, and cannot be denied by the Papiſts themſelues: who teach that to forbid (as they ſpeake) Prieſtes marriage, is not diuine, but Apoſtolique, or Church-law.

They know that none of vsus now doe take the vow.

Queſt. But what ſay you of their Prieſts, whether may they lawfully marry, or no?

An. If they made a vow of ſingle life, and cannot keepe it, they ought to marry.

But ſee their reaſons whereupon out of Scripture theyr Church inioyneth ſingle life.

1 They abuſe this very place, Luke, 1, 23, and 1, Chron, 24, for that they ſay when they miniſtred they were from their wiues. Aunſwere. They were indeede from theyr vviues, eſpecially thoſe vvho dwelled not in Ieruſalem, where the ſeruice was to be performed, not for any thing, but that the diſtance of place hindered, as ſuch as goe to the Tearme at London, leaue theyr wiues at home.

2 That 1 to Titus, a Biſhop muſt be Sophron, the vulgar tranſlateth, continent. Aun. Vnproperly, for Paul requireth the ſame in vviues, 1, Tim, 3, 11, and in young men, not diſſwading mariage, but that they ſhould be of ſound mind, and graue cariage.

3 The 2, Tim. 2, 4, None that goeth on warfare, entangleth himſelfe with the buſineſſe of this world.

Aun. This may concerne Leuiticall prieſts as well as any, whoſe ſeruice is called warfare, and yet they were married. It is ſpoken of all Chriſtians who war againſt ſatan, the world, the fleſh. Hee who doth but vſe Gods ordinance, no more entangleth himſelfe this way, then he who eateth and drinketh.

Indeede if he wrap himſelfe in an vnequall match, he entangleth himſelfe: but if beeing ſufficient, and dooing his dutie, if he be faine to ſeeke maintenaunce, it is the Churches fault.

4 The 12, of Exod, 11, they who eate the Paſſeouer had their loynes girt, the loynes beeing the ſeate of 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 hauehave 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 onelyonly meant of extraordinarie prayer, and faſting.

7 The 1, Sam, 21, 4, Ahimelech would not giuegive 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 hauehave 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 p. 108almoſt 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 onelyonly, 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 vponupon one vnreclaimed. Remember Salomon.

3 They muſt hauehave 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 eueryevery of vsus 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 vponupon 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.

p. 109Queſt. 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 hauehave 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 more playne their being iuſt, is from the framing of their life to Gods word; wherein we may ſee whereto they did conforme, & in what manner.

They did conforme their liues, to all the commandements, and ordinances of the Lord. The Lord is the true Iehoua.

Commandements and ordinances are two names, which ſet out the word of God. Commandemēts ſignifie the morrall, ordinances the ceremoniall law.

The ordinances are called in Greeke Dikaiomata, as you would ſay, righteouſneſſes, whereupon ſome gather, we may be iuſt before thereby.

Dikaiomata is the ſame Word which the 72 Interpreters in the old teſtament, put for Kukkim, which when men indeuour to keepe with the morrall law, good reaſon they ſhould be counted iuſt, but that none could fully keepe them, ſee Actes, 15, 10, where they are called a yoake vnportable.

Now theſe commandements and ordinances are written, named, not ſome but all, and eueryevery of them.

Queſt. Can a man keepe all Gods commandements?

Aun. Not of himſelfe, but in Chriſt.

A man may be ſayd to keepe all, when Chriſt his keeping of all is imputed to him; when himſelfe is renewed to keepe all, as the Word requireth.

The Word requireth keeping of all,

legally,

euangelically.

p. 110Legally, to the vttermoſt with the whole man, ſo did neuer any but Adam before his fall keepe them, and Chriſt.

Euangelically, when one is renewed by Gods Spirit to like them, to indeuour to keepe them, and be ſory when he cannot.

This is heere meant, ſo may one keepe them, not to deſerue by them.

The order may be marked, morrall are ſet before ceremoniall.

Learne hence: 1, that our life muſt be framed according to the written Word.

2 We muſt indeuour in all Gods commandements, not neglect the leaſt.

3 Greater duties muſt be done firſt, and with greater care.

4 Neuer looke to deſerue any thing by your working.

The manner followeth they walked. Metaphor: that is, liued; whereby is implyed.

1 Firſt, they ordered eueryevery particular thereafter.

2 They neuer ſwarued from the Word.

3 They continued in it.

4 They went forward.

5 Looked to their iorneyes end in heauen.

Now followeth the expoſition of before God: that is, without reproofe.

One liueth without reproofe, when after his effectuall calling, he cannot iuſtly be charged with any groſſe open ſin before, or of men.

Learne 1. That it is poſſible for a man by grace in this life to come to this eſtate.

2 Men muſt hauehave a care as well of good name as good conſcience.

3 The moſt vpright muſt looke to be exerciſed with falſe ſurmiſes.

4 What the practiſes are of one that deſireth to liue without reprofe.

And thoſe are, 1 To be vndoubtedly aſſured of the forgiueneſſe of his ſinnes, and of his vnfained conueſion vntounto God, and often to renue this his aſſurance. 2 To beware of ſin in reſpect of God, and his owne conſcience.

3 Through very hatred of ſin not to offend. 4 Not to fal again into the ſame offence. 5 To ſhun a mans proper faults wherevnto hee is moſt addicted. 6 No not to commit the leaſt of all. 7 In things lawfull which are not neceſſary, not to be much conuerſant.

8 Not to intermedle with other mens matters: but look what he is called vntounto which is needfull, that to doe. 9 To take heede of all appearance of euill. 10 Yea to auoyd euen the occaſions of ſinne.

5 Marke that godlineſſe hath authoritie, it ſhall hauehave witneſſe from the wicked.

6 Since thoſe people among whom Zachary and Eliſabet liued, did not depraue them, but gaue them their due for reputation, let not vsus miſconſter the godly carriage of our brethren.

7 What ones dutie is when he is thought amiſſe of.

It ſhall be the part of a Chriſtian man when hee is ſlaundered by others, to retaine charitie and patience.

1 To ſift himſelfe whether hee hath not ſinned in ſome other kind, that he may ſeeke for pardon for it at the hands of God.

2 To lift vp his mind from the accuſer vntounto GOD, by whoſe wiſedome all things are ruled, and what hee willeth, diligently to ſearch, and to performe.

3 To be grieued more with the ſin of the ſlaunder, then with our owne loſſe.

4 Not to be diſcouraged from endeuour in well dooing. For that is the deuils intent, by this meanes to make vsus recoile.

5 Not to ſeeme to take knowledge of it, that it may ſpread the leſſe, and that our aduerſaries may not from our griefe gather the more ioy.

The third thing ſayd of them joyntly, Verſe. 7 is their partaking in the ſame croſſe of not hauing children, as ve: 7, where are p. 111repeated the parties, and their croſſe ſet downe.

The parties as before Zachary, and Eliſabet iuſt, &c.

1 Gods children are ſubiect to the ſame outward diſcomforts whereto other are, ſo as they muſt looke for them.

2 Walking in Gods commandements the croſſe may fall vponupon one.

1 So as that iudge no man euill for his croſſe.

2 And as in thy croſſe, it is good preſently to examine thy hart for ſin, ſo doe not thy ſelfe that wrong to thinke, that if thou hauehave repented for ſinne, God is yet angry with thee.

3 Both married parties may be yoaked in one croſſe.

Their croſſe is that they had no child: becauſe &c, where is the cauſe, and continuance.

This is noted as a croſſe comming from God, children are the good bleſſings of God, and eueryevery thing that hath life, hath gift to bring forth it like.

Children doth God promiſe and giuegive to Abraham and others as a fauour.

Indeed the want of children doth not ſtraight way argue the anger of God, they are but a common bleſſing to the good and bad.

Euen in this kinde, Zacharie and Eliſabet had more cauſe of griefe; others, though they had not many, yet might hauehave a ſonne, theſe had not ſo much as a daughter.

Que. Why did God deale thus by them?

Aun. It is enough that he did this: neuertheleſſe he did it to ſhew,

1 That they were not iuſt onelyonly for reward, as the deuill chargeth Iob.

2 To teach them that children are the gift of God.

3 To ſtir them vp to pray.

4 And make them thinke of their dutie to children as to make deſire for children.

1 Know then that God ſtayeth from vsus children, and bringeth ſuch other croſſes.

1 So as that we muſt needs thinke them good, which God doth inſflict. And ſhould beare them patiently.

2 Children are the fauour of God, & the more the greater, ſo as they are too blame, who thinke them a charge, or beeing married, would hauehave none.

3 Gods children may want of the common fauours, as children, &c.

4 In the croſſe God maketh them drinke deeper then others. Others may hauehave ſonnes or daughters, theſe hauehave not ſo much as one daughter.

5 Yet marke they are righteous, and want nothing to euerlaſting life: ſo good is God, though he depriue of outward comforts.

6 As they want the comfort of good children, ſo are they free from paines, coſt, care, and hauehave not the griefe which commeth by euill children.

7 Men ſhould when they want children, or are vnderunder any croſſe, know the thing they want is Gods gift, pray for it, vow it vp to God, if God ſhall giuegive it them, as Hanna did her Samuell.

This is the croſſe: the cauſe followeth, becauſe that Eliſabet was barren, and heere is the perſon, and the thing: the perſon, Eliſabet, as before.

The thing, that ſhe was barren.

Barrenneſſe is naturall vnabilitie to conceiue.

This is noted as a blemiſh in Eliſabet, not onelyonly for that children are a benefit, but for that the Iewes were much giuen to outward things, and that moſt of the Iewiſh vvomen were very fruitfull, and they were the more deſirous to beare, for that (as ſome thinke) eueryevery of them looked to beare the Meſſias.

Now this croſſe is the more grieuous, for that it croſſed them of one of their chiefe intents in vndertaking of marriage, namely children.

And could not be but occaſion of griefe, between a maried couple.

And yet this blemiſh was without any fault of Eliſabets, beeing in her by nature, or the worke of God.

p. 112See 1 how it pleaſeth God, to let his children be vnderunder ſome reproch, and kind of infamie. Sure for their good, to make them walke humbly with theyr God.

2 God many times croſſeth a man in his good intents, & deſires to teach vsus wholy to reſigne our ſelues ouer vntounto him.

3 As Zachary and Eliſabet for all the barrenneſſe and croſſe, continued their iuſtice amongſt men, and kindnes between themſelues: ſo muſt we in what domeſticall croſſes ſoeuer.

4 It is a great comfort, howſoeuer we beare ſome blame, that the fault yet is not ours. Eliſabet had ſhame amongſt women that ſhe had no child, yet was it not her fault, but naturall barrenneſſe: the like will be a great comfort vntounto vsus in the like eſtate.

The continuance remaineth: both were well striken in age, that is, this want of children continued, till they were well ſtriken in yeeres.

Now ſure it is (no doubt) that they often prayed for children, and might ſeeme now to be out of hope.

1 God is wont to hold his children long time vnderunder the croſſe, ſo as that they ought to prepare ſtrength to cōtinue and hold out.

2 When Gods children pray for outward things, he doth not preſently giuegive them: the exerciſe of their faith, and hauing other ſpirituall things are better.

3 When things ſeeme paſt hope, God can worke.

The fift thing particulerly ſet downe touching Zachary is, Verſe, 1 that to him the tydings of Iohns beeing to be conceiued was firſt brought, and that from the 8 verſe to the 23.

Wherein is the tydings themſelues, and that which immediatly followeth vponupon it.

The tydings are from the 8 to the 21 verſe.

In the tydings are the time and meſſenger.

The time 8, 9, 10, and this is particularly ſet down to be when going into the houſe of God he burnt incenſe, while the people was praying.

More largely ſet out, in that it was a part of his Prieſts office before. God as his courſe came in order, according to the custome of the Priests office by lot.

This latter ſtandeth firſt, and therefore will wee conſider of it firſt. It hath foure ſpeciall poynts in it.

1 That Zachary executed the prieſts office before god.

2 He did this as his courſe came in order.

3 There were certaine cuſtomes of the Prieſts office.

4 He did this by lot.

The firſt hath what he did, and how.

What, he executed the Priests office: how, before God.

A prieſt as before, repreſenting Chriſt.

Executing the office, is not onelyonly to hauehave the credit and profit of the place, but to doe the dutie, how troubleſome ſoeuer it ſeeme.

1 Learne Gods goodneſſe to the Church, that euen before Chriſtes comming, hee left not the Church without inſtruction in Chriſt.

2 We muſt be as ready to beare the burdens of duties, as to hauehave the credit and profits.

3 No trouble ſhould hinder vsus from dooing our dutie.

4 This meſſage was brought to him, when he was in the duties of his calling, ſo as that it is good to attend on them.

Before God: as in the preſence of God, not onelyonly as this was a religious dutie, but as of his calling.

1 God indeede is after a ſpeciall ſort preſent in Church aſſemblies, ſo as we ſhould with deſire reſort thether, and with reuerence continue there.

2 In any dutie of any calling, a man ſhould carry himſelfe, as to God.

The ſecond poynt is, that he thus did, as his courſe came in order.

Of theſe courſes and order, looke verſe 5.

It is ſaid his courſe, not that hee ruſhed into another mans courſe.

Ioſephus writeth that in his time, the number of parties in ſome one of theſe courſes was 5000, ſo as though Zacharias p. 113had not executed this office, ſome other of the order likely might, or he might eaſily hauehave got ſome other, for conſideration to hauehave ſupplyed his roome. Greater is his commendation, that though theſe courſes had long agone been ordained, the executiō of the duties was not neglected.

1 Learne not to intrude into another mans courſe.

2 We muſt not as many doe, when many are ioyned in one duty, put it of to others. It is too true a ſaying, that which all men care for, no man careth for.

3 Yea we ſhould, all that we poſſibly could, doe our duties our ſelues.

4 In no caſe ſhould time continued, make duties diſcontinued.

5 Moſt probable it is, that Zachary in the time of breathing till his courſe came, he prepared himſelfe to be the better furniſhed, for the next time to doe his duty; ſo ſhould eueryevery of vsus.

1 The beſt preparation is, firſt by disburdning of the mynd of other thoughts.

2 By ſeeking to God for grace by prayer.

The third poynt is: that he thus did, Ʋerſe, 9 according to the cuſtome of the Prieſts office.

Of the prieſts office, we hauehave heard before.

Cuſtome, is often practiſe.

Cuſtome is

diuine, renewed by authority of God,

humane, renewed by authority of man.

Humane are then good, when not binding conſcience.

They are to edification: comly without ſcandall.

Both theſe no doubt Zachary obſerued.

It was very much that cuſtome cauſed not, that Zachary did his duty with leſſe care, and conſcience.

1 Marke, firſt the beſt cuſtome is from God.

2 Good men muſt keepe good cuſtomes of their places, being perſwaded of the lawfulneſſe of them in their heart, not giuing ſcandall to others.

3 Often doing a duty, ſhould not make vsus doe it the more ſlightly.

Therefore, let vsus remember Gods commandement to doe it.

The neceſſity we hauehave of doing it.

The fourth poynt is, that he did thus by Lot.

It may be demanded, whether he did the Prieſts office, according to the Lot that fell to Abia, or this of offering incenſe, for ſome thinke the number of the Prieſts increaſing, and many duties being to be done, as offering the lambes in ſacryfice, looking to the lights, burning incenſe, &c, all which one could not well doe; they caſt lots therefore who ſhould doe which, and to burne incenſe fell to Zacharias. This opinion is not much amiſſe, if any place of ſcripture would giuegive light vntounto it.

But yet I thinke the former is meant, 1, becauſe the ſcripture (that I know of) no where mentioneth the latter.

2 Secondly, the former is manifeſt, 1, Chron, 24, 7, 10, verſe.

3 Beſides the labour of al was not ſo much, but one might well doe all, hauing helpe of the Leuits, as they were wont to hauehave.

A lot it is certaine was vſed.

I omit to ſpeake of the manner of caſting lots.

The word of God teacheth that they were neuer vſed: 1. But in very great matters, ſuch as were godly. Looke Leuit, 16, 8, Ioſhua, 7, 16, Acts, 1, 26.

2 To find out immediatly the will of God. Prouerbs, 16, 33.

3 With great reuerence, hauing prayer before, Acts, 1, 24, 26.

Indeed the ſouldiers caſt lots for Chriſtes garment, Ioh: 19, 24.

Hence ſome godly learned hauehave gathered, that it is not ſeemly for a Chriſtian to vſe lots in ſport.

For better vnderſtanding: know that lots are of 4 ſorts.

1 Diuine, appoynted and vſed by God, theſe are commended of all.

p. 1142 For diabolicall diuination, as Haman; theſe are condemned of all.

3 Politicall for choiſe of Magiſtrats, in caſes of war, theſe are tollerated.

4 Ludicrous for ſport, theſe are called into queſtion of moſt, let vsus try whether they be lawfull, yea or no.

1 Hierom ſaith: a lot is hidden and incomprehenſible predeſtination, ruled by God, who dare play with this?

2 There cannot be ſhewed any warrant for it in ſcripture, by precept, practiſe, generall, ſpeciall, expreſſe, or implyed, &c.

3 The ſcripture noteth wicked men to hauehave vſed them ſo: Pſal, 22, 18, Iohn, 19, 24.

4 I ſee not but that a man may as well ieſt with the word, ſacraments, oaths, and ſuch like.

5 Gods prouidence ruleth in all things, and therefore it may be ſayd other exerciſes ſhould by this reaſon be forbidden. Indeed Gods prouidence doth rule eueryevery where, but in the moſt though, by meanes, but in a lot immediate. Now to dally with that is dangerous and vnmeete. For example: we all liue by the gouernment of Queene, and Counſaile, ſhould eueryevery child, and wanton doe well, who would call the Prince & counſaile perſonally to determine their ſports.

6 Learned men hold then are lots only lawfull, when they are neceſſary: what neceſſity is there for play?

7 The difference betweene learned men, cannot but make men doubt whether it be lawfull, yea or no: then to vſe them doubtingly is ſin.

Other reaſons might be brought.

Of this kind are dice, cards, tables, drawing of cuts, lotteries, &c.

1 We are to be deſired to forbeare them.

2 We muſt vſe Gods ordinances with reuerence.

3 And as the lot determined the will of God, we muſt labour in all our affaires to be perſwaded thereof towards vsus.

The time it ſelfe particularly ſet downe followeth, and is, While he burnt incenſe, when he went into the Temple of the Lord, &c, verſe, 10.

Where are things done in time, and the order of time.

Things done, burning incenſe, and the whole multitude continuing, &c.

The order is when, or after he went into the Temple of the Lord.

Burning incenſe: is to make (as we ſpeake) perfume by burning, this was according to Gods commandement. Exod, 30, 7, 8.

There are two incenſe burnings mentioned in ſcriptures, commended by God.

One daily by the ordinary Prieſts, interceſſory; Exod, 30, 8, 10.

The other yearely the tenth day of the ſeauenth month, by the high Prieſt, propitiatory with blood. Leuit: 16, 11, 12.

Theſe are diſtinct, and therefore the quotation in our Bibles of the 30 Exod, and 16 Leuit: to this place are not fit.

It may be demanded wether of theſe two incenſe burnings is heere meant.

Some ſay the later, and therefore alſo iudge that Zachary was the high Prieſt, vnſoundly.

1 For Luke calleth him barely the Prieſt not high, which he would not hauehave done, if he had beene the high Prieſt.

2 He did this by Lot: ſo did not the high Prieſt.

3 Then ſhould he hauehave gone into the moſt Holy, which is not mentioned, and therefore not meant.

4 This his perfuming, was interceſſory, as may appeare by the peoples praying in the meane while.

5 Zachary went home into the country, the high Prieſts houſe was in Hieruſalem, looke Adrichom, 15, 1.

6 For the propitiatory, God gaue order that none ſhould be in the Temple, now there weare a great many.

7 The high Prieſt at this time might be named, Matthias p. 115the ſonne of Theophilus.

This incenſe burning was the former.

It was ceremoniall, as may appeare, Exod, 30.

The ſubſtance hereof, and of others was Chriſt making interceſſion for vsus. Now indeed to compare it with Chriſt, it was but baſe.

Yet was it very ſweet. Looke Exod, 30.34, 35, 36, 37.

It was burnt in the morning and euening. Looke Exod. 30, 7, 8.

I gather then 1 That the Papiſts hauehave no colour for their Frankincenſe burning at their maſſe, frō this place or ſuch others.

All ceremonies were mortall in thēſelues, died in Chriſt, were deadly afterwards.

2 Chriſt is our Mediator, not onelyonly of redemption, but interceſſion. Ephe. 5, 2.

3 How baſe ſoeuer Gods ordinances ſeeme, they muſt be vſed with reuerence and diligence.

4 As the perfume ſmelled ſweet, ſo dooth Chriſt in the noſtrils of God, and we in him.

5 As this perfume was daily, ſo ſhould we ſeeke to God in Chriſt eueryevery day.

6 As this was euening, and morning, ſo ſhould be begin and end the day by prayers to God in Chriſt.

The order is, (for it is heere beſt to take the wordes as they lie) when, or after he went into the Temple of the Lord.

Not that he had not his priuate prayers before.

This order noteth the place, the place is marked by his comming to it, and the owner of it.

The place is the Temple whereto he came, the owner of it is the Lord.

The Temple moſt vſually taken, is the whole building, firſt founded and beautified by Salomon, reedified in the time of Ezra and Nehemiah, after repaired by Herod the great, ſpoken of before, for the ſolemne worſhip of God.

1 It had three parts. The firſt the outermoſt, called the Court, where the people kept theyr aſſemblies, called Salomons porch, where Chriſt and his Apoſtles preached, whence Chriſt draue the buyers and the ſellers.

2 The ſecond called the Holy, where the Prieſts burn… ſacrifice and Incenſe.

3 The third, called the moſt holy, where was the Arke, whetherto went once a yeere the high Prieſt, to make reconciliation for the people.

This Temple was a type of Chriſt.

This manner of diſtinction was ceremonious, and for thoſe times, as the Author to the Hebrewes noteth, 9, 10.

The temple heere ſo called, is the ſecond roome or diſtinction.

So as that the Papiſts hauehave no warrant for diſtinguiſhing theyr Churches (as they do) into body, and Chauncell, &c, hauing no warrant of commaundement.

Obiect. Gods Temple was ſo: therefore.

Solu. God directed it ſo. The caſe is not like, when the Prieſt was in the holy, or moſt holy, nothing was ſaid, ſo as the people were not defrauded of edification: in the Papiſts Churches, moſt is done in the Chauncell, which the people heare not, but walke vp and downe in the body of the Church.

To this Zachary came firſt, not onelyonly dooing the dutie, but in manner and forme as it ſhould be, the like muſt wee doe.

2 He was not content to be in the place, but to doe the dutie ſubſtantially, no more muſt we.

3 Though the Temple were then euen a den of thieues, hee did not for his part forbeare to come, to due his dutie commaunded.

Why then ſhould we forbeare Gods ordinances for wicked reſorters to them, ſo that we doe not cōmunicate theyr ſinnes?

The owner of the Temple is the Lord, Iehoua the true God, the Father, Sonne, and holy Ghoſt.

Not that he was tied to the Temple, or did infuſe actuall holineſſe into it, as ſome fondly thought, but for that.

p. 1161 God commaunded it to be built.

2 It was dedicate to his honour and ſeruice.

3 Thereupon called by his name.

4 Wherein himſelfe made ſpeciall appearance in fauour.

5 And ſtill (though it were prophaned) kept the name and vſe.

6 Till the Iewes not returning to God, it was vtterly raſed.

1 Learne firſt not to thinke ſuperſtitiouſly of Churches, putting holineſſe in the place.

2 Wee muſt not iudge of our deedes by intention, it is neceſſary to hauehave Gods warrant for eueryevery thing, as Salomon had for the Temple.

3 Publique places are for Gods publique ſeruice.

4 And ſhould be called by his name, if by any.

5 In holy publique aſſemblies, there is a more ſpeciall preſence of God.

6 Therefore let vsus looke to our feet when we come thether. Eccle. 4, 5.

7 Churches that hauehave beene abuſed, the abuſe taken away, may ſerue for the worſhip of God.

8 As the Lords Temple (when the people among whō it was, would not repent) was turned, ſo may any viſible Church be defaced.

Verſe. 10 The ſecond thing done in the time is, that the whole multitude of the people were without in prayer, while the incenſe was burning.

This ſetteth out the time preciſely, and ſeemeth to hauehave beene in the feaſt of trumpets.

Iohn was prophecied to be the voice of a crier. Hee began to preach in the feaſt of trumpets, therefore it is moſt likely he was thereabouts conceiued, which was the 11 of September, on Thurſday. For Chriſt, who was 6 months younger then Iohn, was conceiued the 25 of March.

But be this as it may be, heere are fiue things to be marked.

1 What was done, they prayed. 2 Of whom, the vvhole multitude of people. 3 Where, without. 4 When, while the incenſe was burning. 5 How long, while the incenſe was burning.

I ſhall not neede to ſhew what it is to pray. It is crauing things needfull of God according to his will, or ſo, prayſing him.

It is not ſaid whether one vttered the prayer, and the others ioyned thereto, or whether (as in ſinging of Pſalmes) they all vttered them together.

I thinke this latter. Looke the title of the Pſalm, 22.

Sure it was ſome ſet forme of prayer, to agree with the ſet forme of the incenſe-burning.

Forget not then, 1 That one of practiſe in the Temple of the Lord, is to pray.

2 That ſet formes of prayer are warrantable.

3 That they ſhould be reſorted vntounto.

4 Then is Chriſtes interceſſion for vsus, when we by his Spirit can pray for our ſelues.

The people prayed. The people are heere, ſuch as Paule 1, Cor, 14, 23, calleth vnlearned. Not Prieſts, though it can not be thought but ſome Prieſts were among thē, but they are thus called by the greater part, who for that (as ſome think) this was one of the three feaſtiuall times when all the males were to appeare, were of diuers ſorts, ſome of higher place, who might pretend employment in greater matters, poorer, who might alledge that they could not attend this, ouerlaboured, who ſhould need refreſhing.

VVomen are not heere mentioned, but ſure it is there were of them. As may appeare by Anna, 1, Sam, 1, and Luke, 2, 30.

Mary came vp with Ioſeph to the feaſts afterward.

Yea children came, as may appeare by the precept. Exo. 23, 17. and the practiſe, Luke the 2, 42, 43. Thus ſeemeth Paule to hauehave beene brought vp. Nowe for that good examples are patterns for vsus, we muſt learne,

1 Not men in high place to pretend employment vnneceſſary, p. 117for exemption from the duties of the worſhip of God, though the duties ſeeme baſer, as ordinary prayer.

2 Poore men in pretenſe of needing to worke or buy, &c, muſt not forbeare.

3 Seruants ſhould not make ſuch times only for bodily refreſhing,

4 Yea women which aske more dreſſing, and nurſe children, muſt all they can, caſt to be at ſuch aſſemblies.

5 Children ſhould their way chalked to the houſe of God. They were in the Temple ſinging Hoſanna.

Now ſome thinke that this meeting was on a weeke day, to wit, Thurſday, for which I will not much contend. Sure it is, Gods ſeruants did reſort together to the worſhip of God, not only on the Sabbaoths and ſet feaſts, but on other dayes.

God appoynted the daily ſacrifice: thether to did Anna Luc, 2, 37, reſort.

Gods ſeruants meditate in his word day and night.

A practiſe ſee, Act, 13, 42.

And ſuch exerciſes as are needfull, warrantable by the good lawes of our country, ſhould we take as appoynted from God. We ought therefore to reſort to the weeke exerciſes eſpecially.

1 For that we hauehave as neceſſary vſe of them for our ſoules, as of markets for bodily affaires.

2 They will be in ſteede of houſhold exerciſes, which all ſhould hauehave, but few hauehave.

3 Men are ſo ignorant, as it is very neceſſary thus to be helped.

4 Few or none abſent, but ſpend as much or more time in the weeke worſe.

5 Men may make ſupply of the time, by riſing early, going late to bed, working harder, ſpending leſſe.

6 It hath beene the practiſe of beſt Churches

7 This people hauehave done it more heertofore then now. Men ſhould not goe back.

8 Strangers doe come, 9. Thoſe who are nigh the Church duplicate page p. 117duplicate page hauehave little excuſe.

10 By thus reſorting we ſhould bewray our true louelove to good things, when thus without conſtraint we reſort.

We would not ſecure any man, and ſpeake but for the good of all.

This people praying, was a multitude, and whole.

It is thought, this multitude came by occaſion of the feaſt, according as Exod, 23, 14. Yet ſure the trumpets was not one of thē, but might be about the feaſts of trumpets. Sure this multitude was either by occaſion of the feaſt, or otherwiſe.

If it were by occaſion of the feaſt, marke Exod, 34, 24.

1 God promiſeth his people outward things if they ſeeke ſpirituall.

2 The people truſt God, and doe not feare want.

3 They had their whole families in good order, who could bring them thus thether.

If it were not by occaſion of the feaſt, yet did Gods ſeruants ſo in Hieruſalem. Looke Pſal, 110, 3, Pſal, 8, 4.

So ſhould we doe.

This multitude whole, was in prayer. Ioyning in hart to one voyce, or with one voyce did pray.

There was no priuate behauiour or exerciſes.

The children ioyned with them.

Now followeth where, this was without; that is, in the firſt part of the Temple, appoynted for the people, to ſhadow out that yet things of Chriſt were not moſt cleere. This was but ceremoniall, neither was it in baſe conceit of the people.

1 The Papiſts hauehave no warrant for prouiding ſo now, eſpecially with that contempt of the people, not prouiding for their edifying.

2 The Iewes kept Gods ordinances in ſmall matters, ſo ſhould we, & not count it preciſeneſſe.

3 Much more ſhould we keepe the great commandements.

The time when, while the incenſe was burning.

p. 118This was early in the morning.

1 We muſt be early in Gods ſeruice, 2, Muſt know the meaning thereof, 3, In hart muſt doe as the ſeruice ſheweth.

The laſt is, how long. While the incenſe was burning.

It ſeemeth that it was not very long, but it was the vſuall time appoynted by God, kept by the people; now the Iewes manner was being with the firſt, not to depart till the aſſembly were diſmiſſed, as Numb: 6, 23, ſo Nehem, 8, 3.

And for continuance, looke Act: 20, 7, 11. Some were with Chriſt three dayes. Matth, 15, 32.

This is ſpoken of prayer, it muſt be ſtretched to preaching, to diuine ſeruice, and worſhip of God.

It is hard to continue in any good thing, much more in theſe; yet muſt we endeauour thereafter.

To leeſe but a part is very preiudiciall; It is not well to miſlike a man for holding vsus the time.

Thus far for the time, the meſſenger followeth, verſe, 11, Verſe, 11 and ſo forward.

Where we may ſunder the perſon and his ſpeech.

The perſon, verſe, 11, 12. The ſpeech in the reſt.

And the perſon, alone, or with the accident which fell out at his preſence.

In the perſon may be marked, 1 his nature and office, an Angell of the Lord, 2 his manner of preſence, he appeared to him.

3 His ſituation and place, ſtanding at the right ſide of the altar of incenſe.

In the nature and office may be ſeene what he is, an Angell. Whence and from whom, of the Lord.

Angell is a greeke word, and ſignifieth in ſcriptures, firſt a nature or ſubſtance ſpirituall, created according to the image of God, being no part of another. And this is one of the moſt excellenteſt creatures that are.

Secondly, it ſignifieth office, or one ſent, in which ſenſe, Iohn the Baptiſt is called an Angell. Mala: 3, 1.

Thirdly, it ſignifieth both theſe together, as els where in ſcriptures, ſo in this place. And ſo Angells are ſayd to be miniſtring ſpirits, &c. Heb, 1, 14.

The Lord, heere, is the true Iehoua, whoſe, the Angells are ſayd to be.

1 For that he created them, 2 They are about him in moſt ſpeciall manner of ſeruice, 3 Doe his commandements towards all the creatures, but eſpecially toward his Church.

Yet is it not ordinary, eſpecially in theſe latter times, immediatly to vſe theſe toward men. We may learne from hence.

1 Angels are not onelyonly motions, they are eſſences and beings.

2 How carefull God is for the good of his children, that rather then they ſhould want, ſendeth his owne Angels for their good.

Queſt. Could not God hauehave acquainted Zacharias with this, ſome other way?

Aun. Yes: but for the excellency of the thing he vſed an Angell.

3 We muſt take heede how we hurt godly men, vponupon whom Angels doe attend.

4 We ought to be ready to ſerue the neceſſities of the Saintes, ſithens the Angels are ſo,

5 None ſhould thinke baſely of the Miniſterie, ſeeing Angels ſome times execute the duties thereof, and that in ſmaller matters, then to teach ſaluation by Chriſt. So that parents ſhould not grutch their children to the Miniſtery.

The manner of preſence followeth, appeared to him. Heere is how he bewrayed himſelfe, and to whom.

He bewrayed himſelfe to ſight, for ſo ſignified the word appeared, that is, was ſeene.

Hee appeared by hauing a bodily ſhape (moſt likely of a man) wherein appeared extraordinary brightneſſe.

Otherwiſe Angels hauehave no bodies of their owne.

The bodies they hauehave, are not Phantaſticall, but made and diſſolued by God.

p. 119Why do Angels appeare like men? Some thinke, in former times to prefigure the incarnation of Chriſt: I iudge, that they might more familiarly be with men.

This appearing is extraordinary.

1 Doe not thinke that Angels hauehave bodies of their own: Thevr wings ſignifie theyr ſwiftneſſe to doe the will of GOD.

2 God making and diſſoluing Angels bodies, can doe any thing.

3 Neuer looke after apparition of Angels. The word & ſacraments are cleere enough. Good Angels ſpeake according to Gods word.

He appeared to Zacharias.

So godly men finde more fauours then they looke for. Some beeing hoſpitall, receiued Angels. Heb, 13, 2.

Let vsus waite therefore in our callings in well dooing.

The laſt is his ſituation, standing, place, at the right, &c. that is, about the Altar, and at the right ſide.

Standing, ſheweth readineſſe to deliuer his meſſage.

For the Altar, looke Exod, 30, 1, 2, 3, &c.

Right ſide is in compariſon of man.

Hart in man is the left ſide, the other is right, which according to diuers poſitions, changeth.

The Iewes Temple had three partitions.

It looked to the Weſt.

The Altar of incenſe was in the middle partition.

This of Eaſt and Weſt is not but ceremoniall, ſo as the Papiſts hauehave no reaſon to preſſe ſuch conſtitutions.

The accident which fell out at the Angels preſence followeth, verſe, 12. And when Zacharias ſaw him, he was, &c. Ʋerſe, 12

VVhere the chiefe thing is, Zacharias beeing troubled, and feared.

This is ſet out by the partie, Zacharias, the occaſion, ſeeing, &c. We will follow the words.

Zacharias as before, a godly man, walking in all the commaundements, &c. So hath it beene with other godly men, Daniell, the Shepheards, Peter, Acts, 12, 11, Eſay, 6, 5.

1 The beſt men cary about them ſome reliques of ſin & corruption, which may humble them.

2 No doubt Zacharias was not thus but vponupon this occaſion, ſo as wee muſt not iudge of our eſtate by preſent feeling and confidence.

3 It is hard to come to a thorough inſight into our weakneſſe, or meaſure of ſtrength.

4 If godly men be ſometimes thus ſhaken, themſelues nor others, muſt not for that miſlike them.

5 And if godly men feele theſe ſomtimes, what may the wicked looke for?

The occaſion is ſeeing, that is, the Angel.

Not onelyonly for that he was in a place, where at ſuch times none but the Prieſts were to be, but alſo for that there appeared ſome glory and maieſtie, more then ordinary in a man.

It is to be marked, that the Angel comming to Zacharias was ſeene of him. Balaam a good while could not ſee the Angel.

1 This muſt we labour after, whē God offereth meanes to ſee and perceiue them.

2 Till Zacharias ſaw, he did not feare, whereby our not fearing, or hauing hart in our ſelues, is for that wee ſee not God.

3 It is maruaile that God himſelfe beeing preſent eueryevery where, Zacharias could not open the eyes of his minde to perceiue him, but was more affected with bodily ſight: ſuch is all our weakneſſe.

4 If Zacharias was thus affected at ſight, why are we nothing at hearing Gods word, and feeling his corrections?

Queſt. Did not Zacharias feare before? An. Yes. But when more occaſion was offered, he feared more. So muſt wee.

Zacharias ſaw the Angell appearing in a bodily ſhape.

An Angell is but a creature, ſomewhat indeede aboue a man.

1 Learne a practiſe of humiliation, when you would abaſe p. 120your ſelfe, neuer compare your ſelfe with your equall or inferiour, but with ſuperiors, otherwiſe then the moſt doe.

2 If Zacharias could not abide the preſence of the ſeruaunt, what would hee or wee doe at the preſence of the Lord?

3 And if a meſſenger of good tydings be thus terrible, what would one that ſhould denounce the euerlaſting wrath of God?

4 And ſeeing that Zacharias thus feared, it cannot be, but wicked men at Gods preſence, will call for the Mountaines to fall vponupon them, &c.

There remaineth, that he was troubled, and feare fell vponupon him.

Heere are two branches, the firſt, that he was troubled.

This word troubled, is like water ſtirred when one cannot ſee through it, & ſheweth a great perplexitie of mind, when one cannot tell what to thinke. Some ſuch thing is ſaid of Chriſt. Iohn, 11, 33. Iohn, 13, 21.

Saue that Chriſt troubled himſelfe, God troubled Zacharias: Chriſt was like faire water in a pure glaſſe without mixture of dregs, Zacharias was not ſo.

1 Learne that Chriſtians ſhould not be Stoicks, without affections, or paſſions.

2 They ſometimes in ſomethings are ignorant.

3 For a time, ſometimes they are at theyr wits end.

4 So to be exerciſed, is not a deſperate eſtate, no more then Zacharias was.

5 Zacharias beeing in it, ranne not away, but ſtoode it out: ſo muſt we, and ſhall hauehave a good iſſue.

The ſecond is, feare fell vponupon, the affection, and propertie.

Affection, feare, propertie, ſuddainneſſe.

Feare heere ſignifieth looking to ſuffer ſome euill. This is the worſer kinde of feare. There is another, which is of deſiring to doe no euill.

1 The former feare is not euill, ſo it be not alone.

2 Gods children may ſometime be ſhaken with feare.

The ſuddainneſſe appeareth by the word of fell vppon him.

1 Croſſes many times come ſuddainly.

2 Preſent grace on the ſuddaine, is like to be true.

3 Now as Zacharias ſaid nothing, it ſhould be our beſt courſe if we came where euill apparitions are, not (as many doe) to offer ſpeech.

1 For that wee hauehave no calling thereto, ordinarie or extraordinary.

2 By this ſpeech hurt came to mankind in Eue.

Conſider the ſonnes of Sceua, Acts, 19, 13, 14, 15, 16.

Beſides, this hath made the deuils teſtimonie of ſome account.

Queſt. What ſhould we doe?

Aun. Call vponupon God by prayer.

Now followeth the Angels ſpeech, Verſe, 13 from verſe 13, to the end of the 22, where we may conſider it, and what fell out vponupon it immediatly.

It to verſe 21. VVhat fell out vponupon it immediatly. ver: 21, 22, 23.

And this ſpeech it ſelfe, is either

Firſt.

Aunſwering.

Firſt from 13 to the latter end of 17. And heere the Euangeliſt ſheweth, 1 That the Angell ſpake, 2 what he ſpake.

That hee ſpake, but the Angell ſaide to him, vvhere is 1 The party who, the Angell. 2 The action what, ſayd. 3 The party to whom, Zacharias.

The Angell, far aboue man in excellencie, ſent to man, thinketh no ſcorne to doe the meſſage himſelfe.

No more ſhould any, how great ſoeuer their places be, refuſe to doe their duties, euen to the meaneſt, and if neede be, euen by themſelues.

It may be demaunded, whether this ſaying or ſpeaking was with ſome ſound to the eare or ſence, to the minde or p. 121both.

Aun. The Angell appearing in a bodily ſhape, might vſe a bodily voice.

Sure it is Zacharias did vnderſtand him.

So muſt Angels ſpeake as that they may be vnderſtood.

So muſt people heare as vnderſtand.

Zacharias when the Angell ſpake vntounto him, was greatly perplexed.

Thus God neglecteth not the troubled, but many times in their greateſt neede cheereth them vp.

Now followeth what he ſpake, feare not Zacharias, and ſo on to the end of the 17 verſe.

All which ſpeech is partly, 1 comfort to Zacharias in his preſent eſtate. 2 words of the Angels generall charge.

Of comfort, feare not Zacharias. Where firſt it may be demanded, whether the Angell were ſent of purpoſe to comfort Zacharias.

Aun. I thinke, no: Neuertheleſſe Zacharias his feare falling out, God would hauehave him comforted, that the Angels meſſage might be the better entertained. This the Angell preſently knowing from God, comforteth Zacharias.

1 None of vsus muſt without warrant from God, aduenture vponupon any thing.

2 We ought like the Angels quickly to perceiue the wil & meaning of God.

3 God would hauehave vsus ſo to be diſpoſed in minde, as that his commandements might ſinck the deeper into vsus.

So are we diſpoſed when caſt downe by feare, we are lifted vp by faith.

This comfort, forbiddeth to feare, where we may marke the manner of ſpeaking to the party, and the words of comfort.

The manner is, that the Angell calleth him by his name, Zacharias.

Thereby ſhewing that this appariſion was not a thing at all aduentures, but for Zacharias ſake, which he likewiſe ſhould marke.

God would hauehave his people know, when he ſendeth generall meanes, he doth particularly reſpect his.

The people of God muſt particularly apply theſe meanes to themſelues.

The words of comfort, are, feare not, and ſignifie not only that he ſhould not feare, but ſhould be of good courage.

It may be demanded whether all feare is heere forbidden.

Aun. No. For ſome feare is neceſſary and commendable.

Queſt. What feare is forbidden? An: we muſt conſider that feare is diuers, 1 Some proceedeth from vnbeleefe, ſome from faith: againe, ſome feare driueth from God, ſome to ſeeke God and his fauour.

Some feare is to ſuffer euill, ſome, to doe euill.

That feare is heere forbidden which is from vnbeliefe, which driueth from God.

That feare which is to ſuffer euill, is not ſimply forbidden, except it be alone without feare of doing euill, or be immoderat and too much.

Otherwiſe it hath it vſe to preſerue humility, the ſoftneſſe of the hart, ſtirring vp to prayer.

Now for that Zachary did feare too much, he is bid not to feare, that is, as he did, or ſo much.

Where we may ſee, that Gods children thinke themſelues, many times in worſe eſtate then indeed they are.

That they hauehave not ſuch cauſe to feare, as they thinke many times they hauehave.

Queſt. How ſhould I know whether I ought to feare?

Aun. Search your conſcience, if you find any ſin vnrepented of, feare.

Zachary muſt not only not feare, but be of good cheere, that is, be perſwaded of Gods louelove toward him, and looke for a benefit.

So muſt eueryevery repentant ſinner doe.

Indeed will ſome ſay, if a good Angell did bid me not p. 124feare; it were ſomwhat.

Aun. We hauehave the promiſes of God in his word, aboue the Angels words.

Thus far for the comfort, now follow the words of the Angels generall charge, for thy prayer is heard, &c.

And theſe we may conſider ioyned to the former, or whole in them ſelues.

The word ioyning them is, for, which ſheweth that the Angell preſently maketh profitable vſe of his meſſage, as eueryevery Angel in office ought to doe. Miniſters are Surgeons, and Phyſitians, to apply plaiſters to vlcers, and medicines to diſeaſes, Eſay, 50, 4& therefore doth God giuegive them the tongue of the learned to miniſter a word in ſeaſon, inſtruction to ignorant, comfort to the heauy ſoule, reproofe to the ſinner: ſo as people ſhould pray that their Miniſters thus ſhould doe, and themſelues ſhould deſire thus (if they will be healed) to be delt with.

In this manner the Angell applieth: he whoſe prayer is heard, and who ſhall hauehave a moſt excellent ſonne, muſt not feare.

But thy prayer is heard, and thou ſhalt hauehave a ſonne. Therefore.

Now that one whoſe prayers are heard, neede not feare, it is cleere, for God who heareth, doth promiſe to heare in louelove; and the things prayed for, and granted, are ſuch as ſhew we are in moſt high fauour with God, as forgiueneſſe of ſin, iuſtification, adoption, &c.

The like might be ſaid of ſuch a child as Iohn was.

The words of the meſſage or charge whole in themſelues followe, an hauehave two branches: 1 thy prayer is heard: 2 thy wife Elizabet ſhall beare thee a child.

In the former we may conſider, 1 Zacharies practiſe of prayer, 2 The ſucceſſe: is heard.

The word heere tranſlated prayer, is in Greeke as much as deprecatiō, that is, prayer for remouing, or keeping away euils, but by a ſpeech, putting part for the whole, is well tranſlated, prayer.

Prayer is a crauing for of things from God, according to his will.

Gods will requireth that our prayers ſhould hauehave warrant.

1 Of commandement to pray and promiſe to be heard.

2 That we ſhould deſire to be heard for Chriſt.

3 That we ſhould hauehave a feeling of the things we pray for.

4 That we ſhould aske in ſpeciall faith, with perſwaſion that we ſhalbe heard.

5 That we muſt pray in repentance, and charity.

6 That we refer the performance of our prayers to the glory of God.

Queſt. What did Zachary pray for?

Aun. All things neceſſary for his owne ſaluation, the diſcharge of his place at home and abroade in his prieſts office, and for outward comforts, as a child: ſo far as God ſhould ſee good.

And this prayer of his, was not once, but iterated and often.

1 Learne that it is one dutie of Gods children, to pray.

2 And that according to the former rules.

3 And for things which they ought to wiſh for.

4 And that with frequentation, and continuance.

Now followeth the ſucceſſe, is heard.

Queſt. Of whom? Aun. Of him to whom it was made namely of God.

Hearing is properly in a body which hath eares, and is aſcribed to God according to the worke of hearing, which is to conuey knowledge, ſo as that, is heard: is as much as if he ſhould ſay, is taken knowledge of.

Gods taking knowledge is of all things and perſons in generall; and of his Church and children in ſpeciall.

This ſecond kind is heere meant.

It hath 2 degrees 1: approbation, the ſecond performance of the prayer.

Approbation is whereby God liketh the petition.

p. 123Performance is, when God doth the thing deſired.

God alwaies liketh the prayers, ſometimes hee doth not performe them, and that for theſe endes.

1 That hee might exerciſe theyr faith and hope with other graces, which would not be ſo much, if we had feeling and enioying.

2 To make vsus thinke better of the things the longer deferred.

3 That God might ſhew his ſeruants to pray as well for conſcience, as reward, not all for what will ye giuegive me.

4 To inure his children more to humiliation, and to beare croſſings of men, when God himſelfe thus dealeth with his children.

5 To make vsus more thankfull for good things when we hauehave them.

1 Know that God alloweth not eueryevery bodies prayer.

2 God alwaies alloweth his childrens prayers.

3 When God performeth not the prayers of his chyldren, the former ends muſt be wrought in them.

4 When GOD ſeeth good, he performeth the deſires of his children.

Que. Why doth the Angell tell Zachary that his prayer was heard?

Aun. Becauſe not onelyonly he, but the beſt of Gods chyldren ſometimes doubt heereof at ſome inſtant, ſo as that if we be aſſailed with ſuch feare, it was Zacharias his caſe.

Queſt. How might I know that my prayer is heard, no Angell telling me ſo?

Aun. Gods word telleth vsus, that if we aske things thereafter, God heareth vsus, and this is as good as if all the Angels in heauen ſhould tell vsus.

Hetherto the firſt branch of the meſſage: the latter followeth.

Thy wife Elizabet, &c.

This telleth him that hee ſhall hauehave a ſonne, and that

ſhortly.

more largely.

Shortly: thy wife Elizabet ſhall beare thee a ſonne, promiſing a gift.

VVherein wee may conſider: 1 the kinde of the gift, a ſonne: 2 the party by whom, thy wife Elizabet: 3 the manner how, ſhall beare: 4 the party to whom, thee olde Zacharias.

VVee will follow the words in the text. The firſt is the partie by whom, ſet out by relation and name.

By relation: thy wife: where marke who ſhe is, and how he calleth her.

1 Shee is his lawfull wife, no concubine, or ſtrumpet.

Honeſt men alwaies keepe them to their wiues, cracke not theyr maide-ſeruaunts, and then conuey them away, & helpe them to a ſory marriage.

2 She was barren, and by yeeres paſt child-bearing.

1 Learne that nothing is impoſſible to God, eſpeciallie his promiſes.

2 And they who are child-bearing, let them ſeeke to God, he can ſend if they want children.

3 Though wiues be old, GOD can affoord ſufficient comfort by them, though not children, others as good as that, yea many times more ſounder then younger.

Wiues who are not wayed, know not theyr duties, theyr husbands diſpoſitions, are not eueryevery way fitted equally to draw.

So as that men ſhould not miſlike the wife of their youth in her age.

He calleth her by the name of his wife, as he would hauehave done toward any other man, not a Prieſt, he ſpeaketh not diſdainfully, or ſcornfully.

So ſhould we learne to ſpeake of Biſhops, wiues, vvho may as well marry as any, and that by the learning of Papiſts, not vowing.

Her name is Eliſabet, that ſignifieth the oath of the mightie God.

I know not how true that obſeruation of ſome Iewes is, that good people are ſet downe by name in ſcriptures: not ſo wicked.

p. 124I take it ſhe is named as to ſhew, that euen by that his only and old wife, ſhould hauehave a ſonne.

He had but this one wife, ſo is the miracle manifeſt.

The manner ſtandeth next, ſhall beare, where is the ſpeciall manner, and the time indefinit.

Beare, the word vſed, ſignifieth as wel to beget as beare, the meaning is, ſhall conceiue, goe with child, and in time be ſafe deliuered.

It had beene ſome comfort, that ſhe might hauehave helped to bring it vp as a dry Nurſe, but to beare it in her body was very much: not only in reſpect of the great paines of childbearing in any, but eſpecially of the firſt childe, when the Mother is very old, or very young, there is great danger, & yet the ſpirit of God ſpeaketh nothing hereof, though it implyeth them.

1 Mark that theſe outward burdens of bearing & bringing vp children, are common to the godly and wicked, ſo as that the moſt godly ſhall not be freed from them.

2 Women thinking of paines of child-bearing, ſhould renue repentance for the firſt fall, remembring the curſe euer ſince.

3 Though Gods benefits be ſometimes mingled vvith croſſes and hardneſſe, wee muſt not be diſcouraged, looke not at the hardneſſe, looke vponupon the fauour.

The time is indefinitely ſet, 1 to exerciſe his faith.

And yet God performed it as ſoone as might be, ſo diuers times God dealeth with his.

The party to whom this gift is, to thee: O old, and not very rich Zacharias.

Que. To me might Zacharias ſay, and not to herſelfe?

Aun. Yes to her to, but to thee as of thy body lawfullie begotten, which thou in moſt ſpeciall ſort muſt thinke of for thy ſelfe, becauſe:

1 How ſoeuer children are to the Mother, they keepe, and propagate the Fathers name to poſteritie, and ſtand in his ſtead.

2 In old age begotten, they are wont to be loued moſt, as Gene, 24, 36, and Gene, 37, 3.

For that the Father ſeeing them, thinketh him ſelfe not altogether ſpent, is delighted to refreſh himſelfe vvith ſuch young things, but eſpecially, if he hauehave but one, and that prooue toward, and likely to doe well, ſo is it heere.

And it is to be marked, that the Angell ſaith, ſhee ſhall beare to thee, and neuer forbeareth to tell him this, in reſpect of his age, or want of wealth.

1 Thinke that if wee hauehave ſuch ioy to hauehave a childe in our old age, what pleaſure doth GOD take in our beeing borne anew to him, after long time.

2 Euen Fathers ought to louelove their children, and the more, becauſe they hauehave had the leſſe paines with them.

3 We muſt not be diſcouraged if God ſend vsus children, when we are not likely to liue to ſee their bringing vp, or if we hauehave not great wealth in that kind, let vsus doe our vttermoſt for the preſent, and leaue the reſt to God. Salomon and loſeph did not fare worſt.

4 Children are bound to increaſe mutuall louelove between parents.

5 Husbands ſhould more louelove theyr wiues, for more children brought forth. Looke Gene 29, 34, 1, Sam, 1.

The kind of benefit is a ſonne.

A child is a benefit.

Eſpecially to a Iew.

Promiſed children in ſcriptures were excellent, as Iſaac, Ioſiah, Chriſt, Sampſon, the Shunamites child, whom ſome thinke to hauehave beene Ionas the prophet.

Let vsus thanke God for children, and indeauour they may be good, by praying for them, giuing them to God, vſing all meanes for their good.

Now followeth the further, or more largely ſetting downe of the latter clauſe of his meſſage, and that 1 by the name 2 by the effects of this child.

For the name, it is ſaid, thou ſhalt call his name Iohn.

Wherein we may conſider the name, the party who giueth order for it, the meanes by whom it is.

p. 125The name is Iohn. Iohn may ſome body ſay: did the Angell ſpeake Engliſh?

No, but he ſignified ſuch a name as our Iohn expreſſeth.

The name Iohn, in the Hebrew or Siriack is of the name God, Iah: and a word which ſignifieth fauour, fauoured of God.

Neither is this name thus, but all for the moſt of ſcripture names are ſignificatiue, implying ſome good thing.

So ſhould our names which we giuegive be.

Some offend in exceſſe, as thoſe who take names of God, as Ieſuits, Emmanuel.

Of Angels, as Gabriel, Michael, &c.

Of vertues, as patience, grace, &c.

In defect, as giuing names of flowers or ſtones, or Heathen names to Chriſtians.

Queſt. Is it not lawfull to giuegive any of theſe latter names noted.

Aun. I thinke it not ſo conuenient, for that there be other very good, and we ought to vſe what meanes of good we can, &c.

The party who giueth this name is implied, to be he who ſent the Angell, what is God, ſo hath he giuen names to other choiſe perſons in ſcriptures.

To teach vsus to marke ſuch notable perſonages, whom God hath ſo called, we ſhall find many worthy things in them.

As alſo that we ſhould marke euen names, and the leaſt things in ſcripture, much more the greateſt.

Now it is to be marked that it is ſaid, thou ſhalt call, that is, thou oughteſt to call when I ſo appoint, that though it be but a ſmall matter, thou doe not violate this charge.

Nothing is little which God commandeth.

One cannot be to preciſe in keeping the leaſt of Gods appointments.

The meanes by whom this name is giuen, thou: that is, his father.

So doe we ſee elſwhere in ſcriptures, ſo did Adam giuegive names to the creatures, ſo did Iacob change Be-nonie to Beniamin.

And whereas mothers doe it, it ſhould be by the liking of fathers.

Wherefore Parents ſhould not wholy put ouer this duty of name giuing to children, to the witneſſes.

And if the father ſhould giuegive the name, it is moſt meete he ſhould be preſent at the giuing of it, for that in his right, the child is intereſſed in the couenant.

Now followe the effectes of this child, and thoſe, 1 by themſelues, 2 in their cauſes.

By themſelues verſe. Verſe, 14 14: which according to the diuerſity of the parties are diuers.

One party is the father, the other many,

The father was old, and as it might ſeeme, comfortleſſe in this age, yet God reſpecteth him, as no doubt he doth others in the like caſe.

Ob. It may be demanded; whether the mother ſhould not hauehave comfort.

Sol. Yes: but that is implied in the fathers ioy.

The things which are ſaid to befall the father, are ioy and gladneſſe, both which ariſe from conceit of ſome preſent or hoped good.

They differ not much, ſaue that ioy may be ſaid to be more inward, gladneſſe more outward: ioy the leſle, gladneſſe the more.

Theſe and ſuch like affections are diuerſly in the

vnregenerate

regenerate.

In the regenerate, they are, 1 in this which pleaſe God, 2 ſtirred by the ſpirit of ſanctification, 3 kept in good meaſure. It is otherwiſe in vnregenerate.

Theſe were to be in Zachary in the beſt kind.

It is not ſaid whence theſe ſhould come, certaine it is from GOD. Godly men are not Stoicks. All reioycing is not lawfull. The ioy we hauehave, God giueth. God giueth for comfort.

God promiſing outward things, we are to looke for p. 126them by faith and the more he giueth vsus, the more muſt we be cheerefull in his ſeruice.

The effects in reſpect of other (who are many) followe. Where beſides the parties, we may conſider the kind of thing, and the occaſion. We will begin backward. The occaſion is his: that is, Iohn Baptists birth.

His birth, to ſpeake properly, is his comming into the world, but this is not meant alone, but eſpecially his life, office, and diſcharge thereof in louelove, whereof they are ſaid to reioyce at his birth; ſo Iob miſliking his life, curſeth his birth, conception, &c, 3 Iob. 3, thus in deteſtation of Naball and Ahab is ſaid, that there ſhall not be left a dog, &c.

So, bleſſed is the belly that beare thee.

Now thus affections thus noted of the people, ſhould teach vsus offices, and that,

1 The nature of true louelove ſtretcheth to all things, belonging to the thing beloued.

2 That men muſt be iudged of by their duties, and execution thereof.

3 Men muſt louelove miniſteries, like Iohns conuincing of ſinne.

4 Yet ſo, as that they muſt louelove Chriſt whereto they muſt be lead.

5 And ſeeing that Iohn was as well for the whole Church as priuate perſons, we all ſhould reioyce at occaſions of Church good.

The affection noted in the parties is, that they ſhall reioyce.

Reioycing (I take it) is nothing but to bewray conceiued ioy.

This was, as eſpecially by the former occaſion, ſo not without ſimpathy to Zacharias and Eliſabets ioy.

The reioycing is alwaies with ſome feeling. And as a man would thinke, but a ſmall matter where no dooing is mentioned: yet it is implied that they witneſſed their ioy.

1 The greater Gods benefits are, the greater feeling of them ſhould we hauehave.

2 If we can doe nothing els, it is acceptable to God, when we doe but reioyce at good things.

3 We muſt not be wanting when occaſion ſerueth to witneſſe our ioy.

4 If we ſhould ioy, when good things are enioyed, we ſhould looke for them when we want them.

The parties are many, many may be vſed ſtrictly of any number aboue two.

Heere it ſignifieth diuerſe beſides the parenty.

Now ſurely theſe times were very corrupt, wherein one would thinke there had not beene one good, ſo it is,

1 God alwayes hath his number in the worſt times.

2 We muſt not diſpiſe the beginings of grace, they will grow.

3 Marke the power of godlineſſe, it hath the ſame worke, in many, and all in whom it is.

Hetherto the effects, now followe the cauſes

towards the effects.

in them ſelues.

Towards the effects, and ſo they are brought into proue, and confirme them as for that Iohn ſhould be ſuch a one, the parents and others ſhould hauehave cauſe, and ought to reioyce.

So as who doe not, are iuſtly to be blamed.

The cauſes in themſelues are reckoned vp in 4 branches.

The firſt, Verſe, 15 he, that is, Iohn, ſhalbe great in the ſight of the Lord.

Where we may ſee what is ſaid of him: he ſhalbe great.

And in what ſenſe, in the ſight of the Lord.

Great. Iohn is ſo as that none greater then he among womens children.

And this great, is of great account and worth, the ſame in meaning with good.

Great was Iohn, as appointed to doe great things, to prepare men to Chriſt, indued with great graces of knowledge, zeale, courage, &c. effecting great things, ſo as that many ſubmitted themſelues to his miniſtery. Luke, 3.

Now Iohn is not ſaid ſimply to be great, as in the eyes of the world, for he was very contemptible, but in the ſight of the Lord.

p. 127The Lord heere ſignifieth the true God.

Sight is a borrowed ſpeech, taken from ſuch creatures as hauehave eyes, whereby the vſe of eyes, and that which followeth thereon is implied: and therefore when this ſpeech is vſed towards creatures in generall, or wicked, it implieth Gods knowledge; as Emrod was a mighty hunter before the Lord, that is, openly, and knowen of God. But when it is vſed toward godly perſons, then it ſignifieth to approue as heere, and before of Zachary and Eliſabet it was ſaid, they were iust before God, that is, God approuing their iuſtice.

Know then that Gods children are great ſome way.

Though indeede, not alwaies to the world ward,

So as that wee ought not to iudge of ones greatneſſe by his outward appearance to the world.

That who ſo would be great, muſt be in the ſight of God by Chriſt, and the gifts of his Spirit.

If godly men be great with GOD, they ought ſo to be with vsus.

And in no caſe muſt we wrong them, leaſt wee prouoke God againſt vsus.

The ſecond branch is, and ſhall neither drinke wine, nor strong drinke.

Theſe words declare that he ſhould be a Nazarite, wherof looke Numb, 6, 3, ſo was Sampſon, ſaue that the Nazarites, Numb, 6, 2, vowed themſelues, Sampſon and Iohn were appointed by God.

One part of the Nazarites dutie was, neither to drinke wine, nor strong drinke.

Wine is the blood, or iuyce of grapes.

Strong drinke, in the originall Shekar, any made drinke, which immoderatly vſed, will procure drunkennes, as the Iewes had luyce of Dates. In Wales is Metheglin, in Ireland Husqueba, in England Sider, Beere, Ale.

Now this, and ſuch like was forbidden them.

Queſt. Why were theſe forbidden?

Aun. Not for any vnholineſſe in them, or that men by forbearing of them onelyonly were more holy, but to teach moderation by ſome in all things, and to ſhew that a means to helpe heereto, is to forbeare lawfull things.

It may ſeeme ſtrange, that Iohn ſhould forbeare Wine, and Chriſt drinke it.

Whereby wee may learne, not to iudge of mens holines onelyonly by their outward ſtrictneſſe, els might wee preferre Iohn before Chriſt.

Obiect. It may be obiected, that Chriſt was a Nazarite, Math, 2, 23, and therefore ſhould not drinke Wine.

Solu. It was not meant that he ſhould be ſuch a profeſſed Nazarite, as the Law nameth, but he ſhould be ſuch a moſt holy perſon, as the Nazarite prefigured. So Chriſt is a Lambe, who was prefigured by Lambes.

If Iohn would forbeare Wine, wee ought to forbeare ſinne.

And if hee quite forbore ſtrong drinke, wee muſt take heede of drunkenneſſe.

The third branch is, that hee ſhall be filled with the holie Ghoſt, euen from his Mothers wombe.

Wherein is a ſpeciall gift to be beſtowed vppon him declared. This gift is the holy Ghoſt, which is further made knowne by the meaſure of it, in that it is ſaid, he ſhall be full, and the time, in as much as it ſhall be frō his mothers wombe.

The gift is moſt excellent, ſo as GOD when hee would finde out the choiſeſt, could not beſtow a better on Iohn, no not on his owne ſonne.

Whereby we may learne wherof to make moſt account.

Holy Ghost, is the third perſon in Trinitie, and is ſometimes put for the perſon it ſelfe, ſometimes for his workes, as heere it is.

Among the many works of the holie Ghoſt, is

ſanctification.

furniſhing to particular calling.

Sanctification is wherby a partie is made holy in the preſence of God, Chriſt his holineſſe imputed, and new in the partie ingenerated.

This in parties of yeeres, is neuer without faith.

Queſt. Is it heere meant, that Iohn from his Mothers p. 128wombe ſhould hauehave faith?

Aun. We may ſpeake of faith in the ſeede, and as it may proue afterward or as it is preſent: if in the ſeede (as the full care may be ſaid to be in the graine) it may be allowed, otherwiſe it is not actuall, for children hauehave no knowledge.

Ob. It is ſaid without faith we cannot pleaſe God: therfore.

Aun. That is meant in parties of diſcretion and vnderſtanding. Many ſuch ſpeeches hauehave their limitation. The partie that was not circumciſed was threatned to be cut of from out of Gods people: and yet many died before time of circumciſion: therefore it is meant of contemning. So whoſoeuer eateth not Chriſts fleſh, &c.

Furniſhing to particular calling is, whereby one is endued with abilitie, to doe the worke of his warrantable calling.

Now this gift is promiſed, not only as excellent, but as neceſſary.

And though Iohn Baptiſt were an extraordinarie man, yet ſomewhat in this is for our inſtruction.

1 It is neceſſary for eueryevery one in his place to hauehave the Holy Ghoſt.

2 The Holy Ghoſt muſt ſhew himſelfe in eueryevery of vsus, by ſainctification and abilities for our calling.

3 If gifts for particular calling are of the holy Ghoſt, particular callings in their kind are holy.

4 That which was giuen to Iohn extraordinarily, is beſtowed vponupon vsus by meanes of the word, prayer, endeauour.

5 Gifts of the Spirit muſt be vſed to the honour of the giuer.

The meaſure followeth, filled. This may ſome ſay, belongeth to Chriſt who hath fulneſſe.

Aun. Chriſt hath fulneſſe of himſelfe, Iohn from Chriſt. Chriſt hath perfect fulneſſe, Iohn but in compariſon of others, ſo as this filled, is to hauehave a great meaſure aboue other men. The ſame is contrary, Act, 5, 3.

1 See, that God giueth not all alike to all. So as none muſt repine at others, or be grieued for themſelues.

2 In the greater places men are, the more fulneſſe neede they of the Holy Ghoſt.

Great places are to be iudged by the great good they procure, and the great numbers they hauehave to doe with.

Therefore Princes, Magiſtrates, Miniſters, maiſters of families, muſt labour for more then others.

The time is, from his mothers wombe, the Syrian hath it, in his mothers wombe: the meaning is, as ſoone as poſſibly may be. So was it with Ieremie, Timothie, &c.

1 So God furniſheth before he vſe men. Men therefore muſt looke to their giftes, before they venture on places.

2 He furniſheth as ſoone as may be, to teach vsus that we ought ſo to doe in our children, or with any we hauehave to deale with.

The fourth and laſt branch remaineth, verſe, 16, 17. Which ſheweth a great worke that Iohn ſhall doe. Verſe. 16 Which for that it ſeemeth improbable, is not onelyonly named, but further cleered. It is named verſe, 16, cleered, 17.

It is named in that it is ſaid, and many of the children of Iſraell ſhall he turne to their Lord God.

Marke what is a cheefeſt worke, that God ſetteth his about.

It may be marueiled this to turne men being a worke of God, how it can be ſaid of Iohn.

Not indeede for that Iohn did it by his owne power or godlineſſe, but for that he was the meanes which God bleſſed. The like is elſwhere.

1 This ſhould teach vsus to vſe all meanes with reuerence.

2 In the due vſe of meanes, to waite for bleſſing.

3 That we neede not ſeeke outward and worldly helpes, ſince Iohn ſo ſilly a man for the world, wrought this.

The worke we may conſider in it ſelfe, and toward the perſons whom it is ſaid to concerne.

In it ſelfe, it is conuerting to their Lord God.

Conuerting, is the ſame that is to cauſe to repent: yet by it is implied a turning a ſide, ſo indeede hauehave we all done.

p. 129And in this worke, we may marke the nature of it, and that whereto it muſt be. The nature is, conuerting.

Conuerting is changing. For better vnderſtanding whereof, we may conſider the thing to be conuerted, the properties of conuerſion, and the parts.

The thing is the whole man.

The properties are: that, 1 it muſt be true: 2 preſent: 3 manifeſt: 4 continually: 5 daily mending.

The parts are, 1 dying to ſin, in the practiſe, and in the power, 2 liuing to godlineſſe.

That whereunto this turning is, is their Lord God, that is, the Lord their God, ſo that it is the Lord, who is further made knowen by this addition, their God.

In ſpeaking heereof conſider the meaning, and of whom it is meant.

Lord, doth ſignifie the true God as before, and that moſt properly in his eſſence: but not ſo heere, for Gods eſſence is eueryevery where, and none can trune from it. But heere it is put for Gods fauour, and will: ſo Zephan, 2, 3.

So that heere to the Lord, is to his will or liking. His will is our ſanctification, 1 Theſſ: 4, 3.

And indeed the Angell meaneth to the liking or likneſſe of God and his image. The beginning whereof is in faith, and perfection in wiſedome and rightouſneſſe.

So as that whoſoeuer will truely turne, 1 Muſt beleeue in Chriſt.

2 Muſt be holy, 3 Muſt be righteous.

The addition whereby the Lord is made knowen, is their God, which are the words of the couenant. The foundation whereof is God, the parties couenanting, are God and the people.

God bringeth all good things with him.

He in couenanting offereth all good things. The people couenanting promiſe to doe as a people ſhould.

Marke, 1 That though God offer a people neuer ſo many fauours, yet there may be want of turning actually to God.

2 That people profeſſing themſelues of God, may come ſhort in doing duties.

But of whom may this be meant? It is true of the whole Trinity: neuertheleſſe heere it ſeemeth to be ſpoken of Chriſt. For it is to be taken of him, before whoſe face Iohn went; as Luc: 1, 17.

Now ſure it is, Iohn was Chriſts fore-runner, and indeed Iohn did point to the Lambe of God. Iohn 1, 29.

So as this place.

1 Proueth that Chriſt is the true Lord God, as likwiſe Thomas calleth him. Ioh, 20, 28.

2 That if we turne to God, it muſt be to Chriſt, and by Chriſt.

3 That to the Iewes was Chriſt offered.

The perſons on whom this worke is, are many of the children of Iſraell, that is. Iſraelites; the children of Achaians for the Achaians, ſonne of man. Sonnes are poſteritie.

Iſraell, before Iacob.

Marke that backſliding children may come of good parents.

So as parents muſt not ceaſe to bring vp theyr children in the feare of God: and if things fall out otherwiſe in their children then they deſire, to comfort themſelues in theyr duties doone.

That though men hauehave meanes, as theſe Iſraelites, yet they may be turned from God.

Such as are Iſraelites, when meanes ſerue, turne to God.

Many, not all. For all are not turned. Many turne at one mans preaching, and that but a while, why doe we reuolt, and not be confirmed, and grow, at ſo many and 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 hauehave Zacharie perſwaded of this which was deliuered ſo is it our dutie to be throughly perſwaded of the truth of that which God bewrayeth vntounto vsus.

p. 1302 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 vsus 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 vsus that ſo ſhall other the word of God.

In ſpeciall, this verſe is to apply the prophecie in Malachie, 4, to Iohn the Baptiſt.

VVhichWhich 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 hauehave 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 hauehave thought that Chriſt ſhould hauehave 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 louelove 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 vponupon Elizeus, that is, gifts like vntounto 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.

p. 131They 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 louelove.

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 vsus not, that is, hath no cauſe to like vsus.

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 hauehave wrought in vsus, 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 louelove, els is there no true turning.

4 That heere beeing turned to God while wee are below, we are ſure to hauehave 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 vsus 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 rebellious.

Both doth imply ſome ſtubberneſſe, and therefore one **The Syriac.tranſlation hath it, ſtubberne.

This is againſt meanes continued: ſo doth Steuen charge the Iewes, Act, 7, 51. So ſaith God himſelfe that he ſtroue with the people before the flood, Gen: 6.

Marke then how far a people may ſlide from God, euen to be ſtubberne againſt him.

If we take it for ſuch as will not be perſwaded: Thinke p. 132of:

1 Gods care towards vile ſinners, in tendering meanes.

2 And that grace commeth not alwayes with meanes.

If for rebellious; firſt know what rebellion is. It is (I take it) to maintaine force againſt ones Soueraigne.

This is metaphorically put for ſetled diſobedience againſt God.

Secondly, how greeuous a ſinne rebellion is, looke, 1, Sam: 15, 23, that is, wondrouſly diſpleaſing vntounto God.

Thirdly, how far one predeſtinate may run in ſinne, as to ſinne very greeuouſly, like Manaſſes, Paule, &c.

Fourthly, that to greeuous ſinners repentant, God is good.

Fiftly, that theſe noted of rebellion, made a goodly ſhew for outward things in ſeruice of God: ſo may others.

Theſe diſobedient are noted to be turned, to the wiſedome of the iuſt men.

Iuſt men, are as before, the Fathers. Who are called iuſt, for that Chriſts iuſtice is counted to them, and Gods Spirite worketh iuſtice in them, howſoeuer they hauehave many infirmities beſide.

So muſt we be, with this muſt we comfort our ſelues.

All read not this alike. The Greeke will beare as well by the wiſedome, as to the wiſedome.

Wiſedome, heere is that, which is properly called prudence. This properly is a gift of God, whereby a man can well order all his actions.

There is an other name which is Sopia, & is wiſedome: which is a right and ſound information of the mind in all profitable truth.

This wiſedome heere meant, ſignifieth metonymically, the wiſe courſe or life led. Where marke: that,

1 The godly are truly wiſe, and their directions right informations to wiſedome, otherwiſe then the world thinketh. Memorandum, when they doe according to the Word.

2 They muſt walke wiſely, leſt they ſhame their profeſſion.

If we read it by the wiſedome, then is it appoſed to forcible meanes. For indeed true religion is neuer wrought in one, by compulſion. It is the gentle perſwaſion of the Spirit that winneth men.

So as vnleſſe we bend our harts to attend and marke, we ſhall hardly be wone.

If we read it to the wiſedome, we muſt know that wicked men muſt be turned to godly, not godly to wicked.

The third, and laſt ſpeech followeth and is of the Angels owne adding from God, to prepare, &c.

This in effect is the ſame with the former. Where is declared, what Iohn ſhall doe, and vponupon whom. He ſhall make ready for the Lord a people prepared.

The Lord, as it ſignifieth the true Iehouah, ſo alſo Chriſt, as verſe: 17.

To make ready, is as the thing is: heere it ſignifieth to make ready to receiue Chriſt.

Queſt. Did not thoſe who repented at Iohns preaching, and were baptiſed, receiue Chriſt?

Aun. Yes: but not ſo cleerly, and ſo fully, as by Chriſt, and afterward.

Know that,

1 All our preaching is to bring to Chriſt.

2 It is a good degree of profiting, to be fitter for Chriſt.

3 We muſt alwayes be more and more fit to receiue Chriſt.

A people, is many, as before. People, is moſt vſuall terme, to ſet out the Iewes by.

Prepared, is (as I take it) appointed. For to ſay, to make ready a thing prepared, repeateth the ſame.

I iudge therefore, that the Angell meaneth, appointed from all eternitie, & predeſtinated heerunto. So as whoſoeuer is called and turned, is predeſtinated: neither are any conuerted who are not predeſtinated, and thoſe who are predeſtinate, muſt be prepared to conuerſion or turning.

Thus far the Angels firſt ſpeech, his ſecond or anſwering p. 133ſpeech followeth, from the 18 verſe to the end of the 20. And it is an anſwere of a demand, which Zachary made, verſe, 18.

Firſt therefore we muſt conſider the demaund, which is the occaſion: ſecondly, the anſwere, 19 and 20 verſe.

The demaund is, then Zacharias ſaid to the Angell, &c. Where is declared that he ſaid, and what it was.

That he ſaid, then Zacharias ſaid to the Angell.

And heere are to be conſidered, 1 the time, 2 perſons, 3 thing.

The time then, in Greeke, and: it commeth to the ſame. The meaning is, that when the Angell had done ſpeaking, not before, Zacharias ſpoke. To teach vsus,

1 That we muſt attend to all Gods word, and not leaue to heare.

2 It is a point of good manners, not to interrupt one in his ſpeech.

The perſon ſpeaking is Zacharias, a iuſt man, and yet heere offending. So as iuſt men hauehave their weakneſſes.

Wherefore, 1 Godly men had neede be carefull ouer themſelues.

2 And wicked men hauehave no iuſt cauſe, to inſult vponupon the godly for their ſlips.

3 And againe, godly men muſt not thinke their owne eſtate deſperate if they ſlip.

The perſon to whom the ſpeech is, is the Angell.

Of this Angell before. It is not ſaid that Zacharias knew it was an Angell, theſe are the Euangeliſts words. Neither was it much materiall he ſhould hauehave knowen it. He ought to hauehave beleeued his meſſage. It ſeemeth he knew not thoroughly, that he was an Angell, becauſe the Angell telleth him, verſe, 19, that he ſo was.

Only the meaning heere is, that Zachary ſpake, to him, who appeared and ſpake to him.

If Zacharias did not know it was an Angel, marke that we had need looke to our ſpeeches. We ſpeake & ſo doe many times, before greater perſonages, then we thinke for, looke 1, Cor, 11, 10. for the Angels.

If he knew it was an Angel, and did not forbeare, ſee the corruption of our hart, which cannot be kept in by the preſence of Angels.

The thing is, that he ſaid.

His ſpeaking need not to be ſpoken of.

OnelyOnly marke in both, that euen Zachary could not reſt and ſettle himſelfe vponupon the plaine, and bare word of God.

So hard a thing is it, for eueryevery of vsus to doe the like, wee muſt all be queſtioning and moouing more ſpeech. It was not ſo with Eli, Ezechias.

That which he ſaid, was, Whereby ſhall I know this? For I am, &c.

It is of doubting, wherein hee demaundeth a ſigne, and ſheweth that he hath reaſon ſo to doe.

He demandeth a ſigne, in ſaying, whereby, that is, by what ſigne, ſhall I know this? He ſheweth his reaſon in the other words following.

Now to demaunde a ſigne, may not ſeeme to be ſimply vnlawfull, for Gedion did it twice. Iudg. 6, 37, 39, So did Abraham, Gene, 15, 8.

And Moſes couertly, Exod, 4, 1, and Ezechias, Eſay, 38, 22.

And yet crauing this ſigne, he is not onelyonly rebuked, but corrected for it.

For better cleering whereof, know that a ſigne in Scriptures is deſired two waies.

Either for to

beget

increaſe

fayth.

To beget faith, the Iewes deſire a ſigne, and are rebuked, becauſe they did not, nor would not belieue without.

To increaſe faith, did Abraham and Gedion deſire a ſigne. For it is witneſſed of Abraham that hee did belieue. Gene, 15, 6.

Zachary did deſire a ſigne in the former ſort, and is iuſtly puniſhed therefore.

p. 134It is worth the marking, that Maries ſpeech dooth not much differ from this. Looke Luke 1, 34, & yet her mind was farre differing from Zacharias.

1 Marke that likeneſſe of ſpeech, doth not alwaies argue likeneſſe of diſpoſition.

2 We hardly belieue Gods bare word.

3 It is a ſinne not to belieue the word without a ſigne. Therefore Papiſts wrong themſelues, when they require miracles for our doctrine.

He ſheweth he hath ſome ſhew of reaſon to demaund a ſigne, for I am an old man, &c. And heere it is well, that Zachary remembreth his condition, as wee all ſhould, old or young, that we are mortall.

But euill it is that Zachary abuſeth the courſe of nature, to impeach and weaken the power of God: as wee many times doe.

Thus farre the demaunde or occaſion: now followeth the matter of the anſwer. verſe 19, 20. Ʋerſe, 19 All which is to ſhew Zacharias, that he had no cauſe to doubt, & that he ſhould hauehave a ſigne.

But firſt marke, the Angell doth not ſhake of Zacharie, and giuegive ouer further conference vppon his vnbeliefe, but yet vouchſafed to continue ſpeech. So good is God to ſinfull man, ſo kind ſhould wee be in our charge, when there is no ſinning wilfully, to follow and conuince all wee can.

Now the Angell ſheweth, that Zacharie hath no cauſe to ſuſpect him of falſhood, from his nature, office, & calling.

Nature, for that hee is an Angell, as appeareth by his name, office, and calling in the reſt.

No good Angell will, or indeede can lye, I am ſuch an one: therefore.

That hee is ſuch an one, appeareth by his name, I am, that is, I am called Gabriell.

Marke firſt, if Angels words be true, much more Gods.

The Angell telleth his name, to ſhew that theſe are a part of thoſe matters, that were before expounded by this Angel, to Daniell in his prophecie, and ſo to get the more credit.

VVhere one would maruaile, that a man ſeene in the Scriptures (as it is like Zacharias was) could be ignorant of this: but ſuch are we moſt of vsus.

Queſt. HaueHave Angels names? Looke Tremellius notes on the Syriac Paraphraſe in this place, and on Iunius vponupon Tob, 12, 15. Aun. I thinke they hauehave not, for indeed it is not needfull, God and themſelues, knowing them, and diſtinguiſhing them well enough.

And though GOD be ſaid to call the ſtarres by theyr names, the meaning is, that God knoweth them eueryevery one, and hath them at his commandement. So as when Angels are named, it is but for our capacitie.

The office is, that he is ſtanding in the preſence of God. It is a ſpeech taken from men, ſhewing ſpeciall fauour to theyr attendants.

The Angell heereby meaneth, that hee is not the baſeſt euen among the Angels.

The Angels thinke no ſcorne to ſerue God: 2 they are very diligent.

Though the phraſe, meant, hee is wont to ſtand in the immediat preſence of God, yet we may learne, euen in our places we are before God.

The force of the reaſon is this, I am in very chiefe place, therefore I doe not lie. Whereby he teacheth, the greater his place is, the leſſer ſhould his ſin be.

His calling is, that he is ſent, and that with his meſſage.

Sending, is commaundement from lawfull authoritie to goe.

1 The Angel came not without ſending, no more muſt any.

2 The Angell beeing ſent in matters of the Goſpel, did not diſdaine: men ſhould not think theyr ſonnes too good to be Miniſters.

3 Men may preſume they are ſent, when they hauehave a gift, and their vſe thereof is required by lawfull authority.

p. 135The meſſage was to ſpeake, and to tell theſe glad tydings.

The Angell would not ſpeake without Gods direction, we muſt doe nothing without the ſame.

Euen ſpeech is a good mercy of God.

Our harts muſt needs be dull, when they will not belieue glad tydings for themſelues.

Hetherto that Zacharias had no cauſe to doubt, now followeth touching his demanding a ſigne, which in ſome ſort is granted. For, himſelfe is the ſigne.

Where we ſee, that a man in ſome ſort may hauehave his deſire, and be neuer the better, as Lot, Geneſis, 13. Baruch, Iudg, 4.

So as that it is not good, to let our ſelues looſe to by and rouing deſires: but onelyonly to hang vponupon God.

Verſe, 20 Now in this 20. verſe, where is the ſigne, is the

Preface.

Narration.

Preface, in the word, Behold. It is an vſuall word in the Hebrew tongue, in turning the narration, to ſhew ſome preſently certaine thing, not alwaies a wonder.

So as God can preſently conuince.

The narration is in the reſt, and telleth Zachary of a correction which he is like to hauehave. So as,

The godly are ſubieſt to the croſſe. Not to diſcharge puniſhments otherwiſe to be ſuffered afterward: but,

1 To bring them to ſee theyr ſinnes: 2 To ſeeke forgiueneſſe of them in Chriſt. 3 To take heede of them for afterward. 4 To exerciſe their faith, and repentance, ſtir them vp to prayer, humiliation, compaſſion, &c.

So as that when we hauehave any croſſe, wee ſhould vſe it to theſe ends.

Of this croſſe are noted the

kind, dumneſſe.

continuance.

cauſe.

Kinde, in that it is told him he ſhall be dumbe, and not able to ſpeake.

1 So as wee muſt acknowledge ſpeech to be the gift of GOD.

2 That God can puniſh like fault with like correction. He that belieueth not the word, ſhall not ſpeake, hee that harkneth not to Gods word, ſhall ſpeake none of his own. &c. Take heede then of ſinne, for as eueryevery ſinne hath his baite, ſo hath it a whip.

3 That God in the midſt of puniſhments is mercifull. He leaueth to Zachary his hearing, ſeeing, vnderſtanding, &c.

There is none of vsus, but in our greateſt croſſes, wee may obſerue many mercies of God towards vsus, ſo as wee ought to forbeare murmuring, and exaggerating our griefes.

The continuance is, vntill the day that, &c. This was ouer or vnderunder tenne months.

So as the croſſe continueth ſometimes ſomewhile vponupon Gods children, this could not be but great, that Zacharias ſpeech, which was wont to be vſed in profitable matters, for teaching his houſhold, for prayer, for conference, ſhould be reſtrained: yet ſo it is.

1 The longer croſſes continue, the better ſhould we be by them.

2 And get more ſpirituall prouiſion for the bearing of them.

Now God limiteth this time, to make Zachary as deſirous of a ſonne, as hee was diſtruſtfull, when one was promiſed.

The cauſe remaineth, becauſe. &c.

Not to belieue, is not to belieue the truth.

It is a fault, not to belieue Gods word, how improbable ſoeuer it ſeeme.

1 An Angell is not to be belieued, if hee ſpeake otherwiſe then is written.

2 Angels and Miniſters wordes from God muſt be belieued.

3 EueryEvery parcell of Gods word, in time ſhall be performed.

Thus far the Angels ſpeech alone: now follow certaine p. 136euents with it, and vponupon it. verſe 21, 22, 23. And thoſe are three, 1 Zacharias tarying in the Temple, ver, 21, 2 His dumbneſſe, verſe 22. 3 His going home, ver, 23.

Zacharias tarrying is firſt ſet downe, in that it is ſaid, hee tarried in the Temple. Secondly, it is ſet out, 1 by the peoples wayting, 2 by theyr admiration.

In the ſetting downe, are the perſon, place, of both which we hauehave ſpoken before.

The thing is tarrying, that is continuance of time, more then vſuall. The vſuall time was, while the incenſe vvas burnt. This when God otherwiſe would, Zacharias did exceede.

So as it may iuſtly fall out, that holy aſſemblies may longer then ordinary, be continued, namely, when iuſt occaſions warrantable by the word require.

So as men muſt not at all times, tye ſuch exerciſe to the ſame ſtint of time.

Nor blame theyr Zachariaſſes, if they ſometimes continue longer then at other times.

Marke alſo that ſometimes good cuſtomes may be ouerruled, by an higher commaundement of God.

Zacharias tarrying, is firſt ſet out, by that the people wayted.

The people, as before, many together.

Wayting, was theyr tarrying till he came.

Which they ought to hauehave done, for that Zacharias was buſie with God for them.

So as though all muſt be diligent, yet if there ſhould be any wayting, people (in matters of diuine worſhip) ſhould waite for Miniſters, rather thē Miniſters for people. Looke Cornelius his fact, Acts, 10, 24.

And indeede for people that hauehave not prepared themſelues at home, timely repayring to the aſſemblies, may ſupply domeſticall wanting preparation.

Men attend vponupon Lawyers and Phyſitians, though they pray and pay.

Note beſides, that the people departed not, though Zacharias tarried longer then ordinarie.

It is a fault in people, when Miniſters at ſet times are faine to attend vponupon the people, till they come.

As alſo when the people depart, before the aſſembly be orderly diſmiſſed.

The peoples wondring noteth, 1 That they thought it a ſtrange thing. So as Zacharias did not vſe to breake good cuſtomes, no more ſhould we.

2 As that the people did not haſtily blame Zacharias for long tarrying, no more ſhould we.

The ſecond is his dumneſſe, Verſe, 22 verſe, 22. And this is ſet downe ſhortly, and more largely.

Shortly in two degrees, 1 That he was dumbe. 2 Continued dumbe. And of both theſe, ſomewhat was ſpoken before.

The larger ſetting downe of theſe, is in three poynts: 1 From the preſentnes. 2 The occaſion. 3 The effect.

The preſentneſſe, that as ſoone as euer hee came out, hee could not ſpeake.

So as wee muſt be perſwaded of Gods almighty power, who can ſay, and doe, and feare his threatnings, leaſt they fall preſently vponupon vsus.

Queſt. Why is his dumbneſſe at his comming out noted?

Aun. For that eyther he ſhould hauehave vſed ſome ſpeech of edification vntounto them, or made ſome defence for his long tarrying, or diſſolued the aſſembly with the bleſſing. Numb. 6, 23.

The occaſion is ſeeing a viſion. And this is noted to be knowne by the people, and to hauehave been in the Temple.

Viſion is a ſight, one of the meanes whereby God opened himſelfe vntounto his people.

This was ſometimes to the minde, ſometimes to the bodie and eyes. As heere in this place. For it is moſt probable, that the Angell appeared in ſome viſible ſhape.

Now theſe viſions were of ſpeciall fauour, and not ordinarie.

p. 137So doth God grace his children, bewraying himſelfe more familiarly to his children then others, if not by ſuch viſions, yet by the word and worke of the holy Ghoſt.

So as the godly ſhould comfort themſelues in their eſtate, and the wicked hauehave no cauſe to contemne them.

Queſt. Are we now to looke for ſuch viſions?

Aun. No. For Chriſt is he in whom God hath ſpoken to vsus. Only the viſions we are to looke at, are in the word and Sacraments.

Luther ſaith notably, that if God ſhould offer him a viſion to confirme him in the truth of his doctrine, he would refuſe it, he had ſuch euidence for it in the word.

This viſion the people perceiued that Zacharias ſaw.

The word perceiuing, in the Greeke is, knew.

To know is without dieceit to perceiue. This perceiuing is

infallible,

probable.

Probable is heere vnderſtood; for the people might hauehave beene deceiued.

Ob. Zachary might hauehave ſeene ſome euill ſight, which might thus hauehave affected him.

Aun. True: yet Zacharias godlineſſe made them thinke the beſt of him. So as,

Godlineſſe purchaſeth credit where it is.

Men ought to preſume the beſt of godly men.

This viſion was in the Temple. Which may incourage vsus to ſerue God in our places, for then God will one way or other ſhew himſelfe fauourable vntounto vsus.

Now followeth the effect wherby is proued Zacharias dumneſſe.

For proferring to ſpeake he could not, but was faine to vſe ſignes.

Ob. One may thinke that Zacharias finding his vnabilitie to ſpeake, was vnaduiſed to vſe ſignes, to his owne diſcredit, which could not otherwiſe be in ſome of the people, and did not rather withdraw himſelfe.

Aun. Men muſt not when God is to be glorified, though it be to their owne ſhame ſeeke ſhiftes, and cloakes.

The third and laſt remaineth, Verſe, 23 and is his going home to his houſe. Which is ſet out by the time, when the dayes of his office were fulfilled. And heere firſt marke the words, then the matter.

Dayes, ſignifie time, fulfilled, accompliſhed; or continued.

That which is heere tranſlated office, and ſo by the vulgar, is Act, 13, 2, interpreted ſaying or ſinging maſſe, by the Papiſts. And yet one would marueile why they ſhould ſo take it there, and not heere, or refuſing it heere, ſhould vnderſtand it there.

Leturgie, ſignifieth any publique ſeruice: looke Rom: 13, 6.

The matter is behind.

It may be demanded, how many dayes his office laſted?

Aun. I thinke ſeauen, as may be gathered 2, King, 11, 9.

Sure it is, that Zacharias did not depart, before they were run out.

Ob. How could Zacharias diſcharge the Prieſts office, lacking ſpeech?

Aun. Others ſupplied the duties of ſpeech, he did that he could, to looke to the lights, incenſe, &c.

So as we muſt be willing to doe what we can, when we cannot doe as we ſhould.

As ſure it is when the dayes were ouer, that then he went as to refreſh himſelfe after his labours, ſo to fit himſelfe by ſtudy for afterward, as alſo to doe the duties in his priuate family.

So as that Magiſtrats, Miniſters, and others in place, are to hauehave conuenient refreſhings.

Now for the better vnderſtanding of his going home we muſt know, that,

1 The publique worſhip of God, was to be performed at Ieruſalem.

2 The Prieſts did not all dwell there.

3 They came from their owne houſes, and had chambers about the Temple, that they might be neerer to their buſineſſe, Neh: 13.

p. 138So hauehave our termers towards Weſtminſter.

The Papiſts gather from hence that Prieſts ſhould hauehave no wiues, as well might they ſay no houſes, and ſay the like of our Lawyers, who goe to London to the terme.

Zacharias houſe was in the hill countrie of Iudea, a mile from Emaus.

For better vnderſtanding heerof, know that, the Leuits had 48 cities: the ſuburbes, 2000 cubites, which is a good mile on eueryevery ſide, ſo as they might keepe cattell, plant, hauehave gardens, walkes, &c.

Hence appeereth that they had ſufficient, certaine, and ſuch maintenance, where-with ſome few were not charged, nor the Prieſts beholding to ſome, but it was the common charge, ſo were the Prieſts freer. Thus ſhould it be alſo among vsus.

Hetherto hauehave beene ſuch things, as the Spirit of God thought good to ſet downe before the conception of Iohn, Verſe, 24 now followeth the conception it ſelfe in part of verſe, 24. And after thoſe dayes his wife Eliſabet conceiued. And heere is nothing hard: the perſon his wife Eliſabet, hath beene ſpoken of before.

The thing, conceiued, few are ignorant of: the meaning is, ſhee had the materiall beginnings of Iohn in her. This indeede was the more ſtrange for her age.

Yet no word with God is impoſſible.

The laſt is the noting of time, after thoſe dayes.

Dayes in ſcripture are vſually put for time, as before, verſe, 5.

Theſe dayes are noted by thoſe.

Queſt. Which dayes may ſome body ſay? Aun. Of the fulfilling of his office. The time is not preciſely noted, and the longer it had beene after, the greater had the miracle beene.

Some geſſe at the time, thinking it was. Septemb: 24, or there abouts, in the yeere of the world, 3965.

Yet the ſcripture hath not curiouſly ſet this downe, no more hath it many other ſuch things, to teach vsus, that,

The ignorance heerof ſhall not hinder our ſaluation, and how we ſhould beſtow moſt paynes about the cheefeſt things and of greateſt worth.

Thus much for the conception, the third and laſt about the conception that remaineth, is heere noted to be in things which fell out thereupon.

And they are the effects of Eliſabet, in

deed, verſe, 24, 25,

ſpeech.

In deede, that ſhe hid her ſelfe fiue months.

And heere the perſon neede not be ſpoken of. The thing is her hiding of her ſelfe. The word in the originall ſignifieth very ſecret hiding as round about.

Hiding is comming in leſſe company then ordinary.

All women ſhould leſſe come in company then men, they muſt not gad, but keepe houſe. Shee now kept more cloſe then women, and then her ſelfe was wont.

It is like ſhee did not this without liking of her houſband.

Only the time may a little be thought of, fiue months.

A month is heere to be taken as women in their matters vſe to count a month.

Queſt. But why fiue? Aun. Diuers anſwere diuerſlly. Piſcator thinketh it hard to be told why: Beza alledgeth three cauſes, either for that all Iewiſh women vſed to doe ſo, or did miſdoubt whether it would fall ſo yea or no, or hiding her ſelfe ſo long, and then comming abroade on the ſuddaine, the wonder might ſeeme the greater.

Chemnicius, for that ſhee was aſhamed to be thought to hauehave luſt now in her old age, as Sara, Gen: 18, 12.

I may craue leaue to ſpeake my mind. It was, I take, it that ſhee might at her firſt comming abroad, be able to conuince that ſhe was with child.

Diuers doe marke other mens wiues.

Some hauehave ſhewed to others and ſeemed to others to hauehave beene with child, and were not, as Queene Mary. This is by a timpany or mole.

Now it is and was more a blemiſh among the Iewes to p. 139count of children before they had them.

It is receiued that at fiue moneths end (though indeed it be before) the child is quick. Therefore ſhe tarried till then, according to the opinion of wemen, that the childe beeing quicke, might euidently confirme to her that ſhe was with child. A month after, it ſprang ſtrangely.

And heere hauehave we example of good diſcretion and humane weakeneſſe.

Diſcretion, in that ſhee was willing to preuent fooliſh ſpeeches and ieſtes, ſo ſhould we doe, and looke warilie to our ſelues.

Of weakeneſſe, for that it ſeemed ſhee feared more then ſhee needed, hauing Gods promiſe, and hauing doone no fault. This muſt we take heede of. Many for want of finer apparrell, come not to Church. This is a fault.

Her ſpeech is, that ſhe ſaid, and what.

It may be queſtioned. Whether ſhee ſpake in her owne hart, or other folkes eares?

Aun. Yet ſhe came not abroad, it was but therefore to herſelfe, or in her houſe.

Sure it is ſhee marked Gods fauourable dealing toward her: ſo muſt we.

That which ſhe ſaith is, her acknowledging of Gods goodnes to her, ver, 25. Where ſhe noted the kind of the benefit receiued, the giuer, the time.

The kinde of benefit in two degrees

thus,

taking away rebuke.

Thus: ſeemeth to note diſtinct remembrance of Gods kinde dealing toward her, euen in many particulars, ſo hauehave other of Gods children done, ſo ſhould we.

The giuer is the Lord, that is God. Who indeede giueth all good things, and is to be acknowledged the Authour thereof, and the ſtranger the thing is, the more. Men muſt not therefore onelyonly maruaile, or ieſt at a ſtrange thing, but giuegive God the praiſe.

She increaſeth the benefit, by ſaying, he hath takē away my rebuke.

Rebuke, is any thing to ones diſcredit.

Gods children take to hart ſuch things.

God when pleaſeth him, relieueth his children euen in theſe things, ſo as we muſt waite vponupon him.

And ſeeing that the world laieth that, as a ſhame to a man which is not his fault, it may be borne the better.

This rebuke was among men or women, who in this kinde moſt rebuke one another.

The time, in the daies God looked on me. Gods looking is a borrowed kind of ſpeech.

God looketh to all his creatures by his prouidence, to his children in ſpeciall louelove.

She aſcribeth this benefit to Gods fauour, not to any deſert of her owne.