Expositions Upon Divers Parts of Scripture, Part 6 · Section 2
¶ Thus much of the conception of Iohn.
Now followeth an other part of the ſtorie of the Goſpel, to wit, the conception of our bleſſed Lord Ieſus Christ.
Verſe, 26, This is ſet downe, Luke, 1, 26, verſe, to the end of 38. Some doe ſet before this the Genealogie of Chriſt, as neceſſary for the vnderſtanding what Mary was. Neuertheleſſe, for that I ſee more goe on with the conception of Chriſt, & if time ſhould be reſpected, it might as well be ſet before the conception of Iohn: as alſo for that Luke writing very orderly, ſetteth not downe his Genealogie till his Baptiſme, and none hauehave theyr Genealogies noted which are not borne, I thinke it not amiſſe to goe on, eſpeciallie, for that the Genealogie is rather of Ioſeph then Mary, as may appeare by Mathew and Luke.
Now all that Luke writeth touching the conception, is either the Annunciation, or the execution of it.
The Annunciation, is from verſe 26, to the end of verſe 37.
Now this Annunciation is of Chriſt, though it be to Mary, ſo as a man would maruaile, why this feaſt ſhould be kept to the Church in honour of the Virgine, and not of Chriſt, but that the Romiſh ſinagogue is thus giuen ouer. Which is the more to be thought of for that there is among them a feaſt of the conception of the Virgin, and not of Chriſt, but this which is to his mother.
This anunciation telleth, that there ſhalbe ſuch a conception: and it ſheweth the time, perſons, place.
The time was in the ſixt month. The perſon
one ſent,
to whom he was ſent.
The place Nazareth, a citie of Galilee.
The time is noted to ſhew (if any man liſt to try) that this agreeth with the prophecies, eſpecially of Daniels weekes, which now begane to be expired.
To be curious to ſearch times we muſt not, Act: 1, 7, but God bewraying times, we muſt take knowledge of them, and euen of leſſe matters.
So as the Iewes, and whoſoeuer not beleeuing this, do ſin greeuouſly.
This time is the ſixt month.
Month is to be vnderſtood according to the mind of the writer, and the order of the countrie which he meaneth.
Luke ſpeaketh heere, after the account of Iewes.
The Iewes had in a yeare months (thought otherwiſe differing from the Iulian) in number, 12. The firſt Niſan, anſwering to March, and ſo forward. Though the order of the number of dayes be not alike.
So that a month heere is the twelft part of the Sunnes yeare, month is of the Moones motion, ſo as we may ſee that verified, Gen: 1, 14. Gods people can vſe the ſtarres aright for times and not for iudiciall Aſtrologie.
This month is ſaid to be the ſixt. Sixt is a note of order, for as the beginning from whence one accounteth is diuerſe, ſo may be the ſixt month.
It may be demanded, whence one ſhould beginne to account to number this monethmonth the ſixt?
Aun. Sure it is that among the Iewes, there were two manners of reckning the month of the yeare. For, for religious vſes and feſtiuall times they counted Niſan the firſt, and ſo forward, but for ciuill, they counted the ſeauenth the firſt. Looke Tremellius on Exod, 2, at the third verſe.
But I take it, that in neither of theſe reſpects the Euangeliſt thus writeth, but onelyonly in reſpect of the former narration. Meaning that it was ſixe months after that the like meſſage had beene brought to Zachary.
Indeede it was in the firſt month of the yeere, ſo to be accounted for religious vſes. For ſixe months before to Zacharie in the other beginning was that meſſage done.
Now then counting from the annunciation to this, it appeareth to hauehave beene in Abib or Niſan, anſwering partly our March, ſo as yet Chriſtians keepe this feaſt, 25. Martij.
Now ſurely it is worth the marking, that the Annunciation to Zachary, was in the beginning of the ciuill, and this to Mary of the religious or eccleſiaſticall yeere.
Queſt. But why was it iuſt ſixe months after?
Aun. I thinke, that not onelyonly in preaching, but in beeing borne, and euen conceiued, Iohn might appeare to be a fore-runner of Chriſt: as that there might be thought no confederacie, the one comming ſo neere the other in time.
Que. Was the ſixt monethmonth ending or beginning?
Aun. Ending.
Learne by the former that one may goe before in time, and come behind in grace, as Iohn did in reſpect of Chriſt.
So as that none of vsus ſhould prefer our ſelues aboue others, onelyonly in reſpect of age.
2 And that Iohn though hee were Chriſtes elder in bodilie conception, yet ſeeing greater graces of GOD in him then in himſelfe, preferred Chriſt before himſelfe, teaching what we ſhould doe likewiſe.
The perſon ſent, was the Angell Gabriell ſent from God. Where is his nature, name, and calling.
Nature, Angell, as before in the 11. verſe.
Que. Why was an Angell ſent, whereas the preaching of the word beeing a greater matter, is by men?
Aun. The preaching of the Word is ordinarie, & muſt be by ordinary meanes, this is extraordinary: as alſo for that Iſaacks, Sampſons birthes, were foretold by Angels, good reaſon then it was, that this much more ſhould be ſo, as from the beginning to ſtrike into the conſiderers minds greater reuerence.
1 Shall God ſend his Angels, ſhall not we be willing to ſend our children about Gods buſineſſe?
2 Or ſhall Angels be willing to goe, and we vnwilling?
3 Neither can it be choſen, but God loueth vsus dearly who ſendeth his Angels.
4 And maketh high account of theſe matters, whereabouts his Angels goe.
So as if we doe not heede them with all reuerence, we ſinne.
5 Gods ſending an Angell noteth his owne mightie power, who is euen ouer Angels, ſo as he can ſend them, and none but he. No creature hath authoritie to command an Angell good or bad, but God.
So as that euen Witches can not ſend euill ſpirits, but by the ſufferance of God.
The Fathers often write this Angell, Archangell, without any great warrant.
The Angels name is Gabriell, as before, verſe, 19.
Tremellius noteth on the 1 Luck: that Angels are not named in the old teſtament before the peoples comming out of captiuitie, yea, before, though they were asked of their names, they concealed.
After the captiuitie they are called by names.
We muſt take heede of curioſity, to ſearch no further then God hath made knowen. The Rabbins hauehave diuers names for Angels good and bad, they ſay, he who tempted Eue was called Samaell, &c. Munſt: on Math:
Theſe things are needleſſe.
Let vsus know that Angels though they be neuer ſo many, are knowen a ſunder of God; and are but ſeruants of God, not our Lords to be worſhipped.
The calling followeth, ſent of God, as is before, verſe, 19. Where is noted the perſon, & thing: Perſon, God ſending: God, the whole Trinitie.
This which is ſaid of the Angell, is true of any rightly doing his dutie.
So as men had neede take heede how they refuſe ſuch as are ſent, the contempt redoundeth to the ſender. Men ſent, muſt make conſcience, as comming from God, and withall, not doubt of good ſucceſſe.
This made the Galathians ſo well to thinke of Paule.
The thing is ſent, Sent implieth furniſhed with a gift, called vponupon to vſe the gift.
Gift is abilitie to doe a duty. One is called vponupon, when ones hart is ſtirred vp to vſe this gift, and others for whoſe vſe it is, require the ſame.
So as none muſt preſume themſelues to be ſent in whom theſe are not.
In whom theſe are, they may hauehave comfort that they are ſent.
The Angell preſently ſent was able to doe his duty. So ſhould we all be furniſhed, not to learne when we ſhould practiſe our duties.
The place followeth, and firſt generally, afterward ſpecially.
The generall place is a cittie of Galilee, called Nazareth.
Where is the
prouince, Galilee
cittie, Nazareth.
In Aſia the leſſe, is Syria, in Syria is Iudea, in Iudea is Galilee, hauing on the North, Tyrus, on the South, Samaria, on the Weſt, mount Carmell.
It is ſo called for the neere lying.
There are two Galilees
higher.
lower.
The higher, is called Galilee of the Gentiles, not only as Tremellius thinketh, popular, but for that till Solomons time Gentils dwelt in it, or for that Solomon gaue 20 cities in it, to Hiram a Gentile 1 King, 9, 11, or for that it was vtmoſt of Paleſtine, and neereſt the Gentiles.
In this did Chriſt much preach, as Eſay, 9, 1, Math: 4, 15.
In the lower was Nazareth.
Not much is written of Galilee, for that the people of God had not much to doe with others, we may ſee there was a Tetrarch of it. Luk: 3, 1.
One might hauehave thought, that Italie, or ſome other countrie, might hauehave beene choſen, eſpecially conſidering Ioh: 7, 52, and that one writeth, Ortel:that the other Iewes were wont to mock the Galileans, as we may partly ſee in that ſpeech, Thou art a Galilean.
And indeed ſo ſaid Iulian the Apoſtata, Thou haſt ouercome me O Galilean, to Chriſt.
Learne, that euen Phariſes, and learned men may be deceiued.
2 T… God is not tied to any place, but is free as pleaſeth him to doe, ſo as in reſpect only of place, we ſhould thinke our ſelues neither better nor worſer.
3 Neuer iudge of a man by his countrie, as to ſay borne heere, therefore of this or that diſpoſition, grace worketh wonders.
4 Good people in not the beſt places are the ſame.
5 There is vſe euen of Geographie, and ſuch knowledge.
6 Vſe often is not ſufficient to gather for euer.
The citie is Nazareth, in the tribe of Zabulon. Heerevpon was he called a Nazarite, and all that belieue in him, Act: 24, 5.
The Papiſts tell ſtrange things of Maries houſe, the tranſlation whereof, erected the Lady of Lauretto. See Adrichom.
Nathaniell thought that no good thing could come out of Nazareth, Ioh, 1, 46, and yet Chriſt was conceiued there.
No doubt the towne in former time had beene ſo euilly diſpoſed, as that it had diſcredited it ſelfe for afterwards.
One would hauehave thought that Hieruſalem had beene a fit place for the mother of Chriſt to dwell. But marke,
1 God ſeeth not, and iudgeth not as man ſeeth.
2 People who dwell in townes, had neede to looke to themſelues, not only for themſelues, but for others & after, leaſt they hurt and diſcredit.
3 What a credit it was to whole Nazareth, that Mary liued there, ſo are good perſons to their places.
4 Gods Angels can find out any of Gods children in what corners ſoeuer they lie.
5 Gods children are not giuen to affect greatneſſe of place, to forſake Nazareth to get them to Hieruſalem.
6 In any caſe to take heede that we put no holineſſe in Maries houſe, as the Papiſts. God is not tied to the walles.
7 Nazareth now being poſſeſſed by Arabians, teacheth that there is no priuiledge for places.
The perſon to whom the Angell was ſent, Verſe, 27 was a Ʋirgine, affianced to a man whoſe name was Ioſeph, of the houſe of Dauid, and the Virgins name was Mary.
The firſt marke is, that ſhe is a Ʋirgin. A Virgin is of verginitie, Virginitie is chaſtitie in neuer-maried life.
Though it be meant ſhe was a Virgin, before this her being with child, yet is it very probably to be thought, that ſhe was ſo afterward for euer, in that it is to be thought that ſoe choſen a veſſell for ſuch a purpoſe, was kept holy for euer vntounto the Lord.
Ob. 1 Chriſt is ſaid to hauehave brothers and ſiſters. Aun. That is according to the Hebrew phraſe, kinsfolke.
2 Vntill may ſeeme to note knowledge for afterward. Aun. Vntill is many times put for, for euer Math: 28, 20.
Some enquire whether ſhe were a vowed Virgin or no, and Papiſts thinke that ſhe was vowed. But it is not likely, for that no ſuch vowes were in vſe among the Iewes, and ſhe was betrothed, with purpoſe to hauehave ſolemnized mariage. Math, 1, 18. It was a blemiſh to Iewiſh Virgins not to marry. Therefore is it noted there Virgins were not praiſed, Iepthes daughter was mourned for being a Virgin, and a woman was not thought to hauehave reſt, till ſhe had an husband. The Iewes did highly magnify mariage.
Others ſet downe her age, about 15 or 16 yeeres: that is not ſure, certaine it is ſhe was not old.
And that ſhee was a virgin, Eſay noteth, 7, 14, which the Iewes with all theyr gloſſes cannot deface. It is noted as a wonder, it hath the letter He of notice, &c.
And very expedient was it that ſhe ſhould be a Virgin. 1 That Chriſt might not be gotten by ſinfull man, 2 and might not hauehave two fathers.
1 Now whatſoeuer be heere noted of Mary for virginitie, none muſt fondly affect virginitie, ſhe was extraordinarie, and had a gift, others with whom it is not ſo, ought to marry.
2 She beeing young, wee may note a patterne of rare grace and godlineſſe in corrupted times.
3 We ſhall neuer ſpiritually cōceiue Chriſt in our harts, vnleſſe we be pure virgins to God, hauing nothing to doe with louelove of ſin.
The ſecond marke is, that ſhe was affianced to a man whoſe name was Ioſeph. &c. VVhere is noted her diſpoſition to marriage, and the partie to whom.
Her diſpoſition is, affianced. Affianced is, as wee ſpeake, betrothed or contracted.
Some make two ſorts of affiancing: 1 Promiſed barely for marriage: 2 Giuen to marriage, but not knowne.
The Papiſts vnderſtand the latter here, though onelyonly the former be meant, as may appeare, Math, 1, 18.
Queſt. Why was ſhe betrothed?
Aun. 1 For the honour of marriage: 2 to auoyde all iuſt blame among the Iewes: 3 that ſhe might hauehave ſafegard & ſuccour in flying to Egypt: 4 that none by her example might hauehave colour of vnchaſtitie: 5 Some ſay, that the deuill might not know the conception of Chriſt.
This her beeing affianced, was according to the word of God, as may appeare in the old Teſtament, and according to the order in the Church of God, & is very requiſite, not onelyonly, 1 for the further increaſing of louelove: 2 and preparing to matrimoniall duties: 3 but that ſuch a ſtrait knot, might be leyſurely tied: 4 So as if any thing were to be altered, it might in time be preuented before conſummation: 5 as alſo that men and women might with the more grauitie and reuerence come together, not as Beaſtes, or birdes, which chooſe their makes, and company preſently.
Queſt. What is affiancing? Aun. It is a promiſe lawfull, mutuall, voluntarie, of mariage, between a man and a woman marrageable.
A promiſe, I take, to be a manifeſt preſent bewraying of the mind to doe a thing, by words, writing, or deedes, or ſignes preſent: ſo as that it is not enough to hauehave a purpoſe or intent, wiſh, &c.
A forme whereof may be this, I promiſe to take thee in marriage, or I take thee for my eſpouſed, or promiſed, or betrothed.
It muſt be lawfull, by Gods lawes, and mens lawes. This ſtretcheth very farre.
Marriage by Gods law muſt be: 1 in the Lord: 2 approoued by conſent of Parents, if there be any.
Mans good lawes muſt be kept.
Mutuall, is of each to other.
Ʋoluntary, requireth that it be not compelled, each partie muſt be willing, and cheerefull with it.
The thing that affiancing reſpecteth, is marriage. It is only betwixt two perſons. Marrageable, are ſuch as for age, religion, kinred, &c. may lawfully marry.
Now this affiancing ſhould be. 1 with reuerence in the preſence of God, and calling vponupon his name: 2 and before godly and faithfull witneſſes.
There is no time appointed in the word betweene affiancing and marrying: onelyonly good orders in Churches require thrice publiſhing.
Two ſorts are heere to be blamed, 1 Who neglect to be affianced, whereas the practiſe is in the word of GOD. 2 Who cloſely without due reuerence or witneſſe, contract themſelues.
The party to whom ſhe was affianced for ſexe, a man, for name was Ioſeph, for blood of the houſe of Dauid.
It is needleſſe to ſpeake of the ſignification of the name, whereof looke Gene, 30, 24, or to ſhew that names of good men are recorded in ſcriptures, to teach vsus that they are not forgotten with God, and that ſuch names ſhould be giuen, which may put in minde ſome good thing.
This Ioſeph is noted for a good man, of an honeſt trade of life, though poore. With ſuch, according to our places, ſhould we be willing in marriage to match.
His blood, of Dauids houſe, that is, line. This is added to note the ſtock of Mary. For the Tribes were kept diſtinct, and married within themſelues, ſaue that of Leui, and to ſhew the fulfilling of Gods promiſe to Dauid.
But marke how God fulfilleth his promiſe, hee keepeth and performeth the ſpirituall and beſt of it, the other is not materiall.
Dauids kingly outward eſtate, dooth not heere appeare. Ioſeph was but poore.
Marke 1 that houſes decay: 2 and that Ioſeph of a great houſe, beeing in pouertie, ſtandeth not vponupon his blood, but falleth to ſome honeſt labour, ſo ſhould we in like caſe.
The third marke is her name. Mary, the ſame with Miriam in Hebrew, and the old Teſtament. The ſignification and cauſe of giuing are not hard to be found.
There were diuers Maries. Heere no difference is made, for that ſhe was very well knowne, and need not further to be ſpoken of.
Now the Angell is further made knowne, by his going in to Mary, by his ſpeech, by that which fell out therevppon, namely, her feare.
Going in to her, noteth the place, and the Angels beeing where ſhe was.
Queſt. Where is it likely that was? An. VVithin the houſe, in ſome priuate Chamber or cloſet. For women are willed, 2, Tim, 5, to keepe houſe: ſo is Sarah ſaide to hauehave beene in the Tent, Gene, 18, 9. And one who is often in the ſtreet, is noted in the Prouerbs of lightneſſe.
Mary therefore beeing a vertuous woman, ſure it is ſhee was within, & no doubt praying, reading, or dooing ſome good thing.
Heere note, that Parents ſhould keepe in their virgins. 2 That virgins themſelues ſhould be no gadders abroade: 3 That young men ſhould not intrude into Virgins company. 4 That when virgins are in the houſe, they ſhould ſpend the time about ſome profitable buſineſſe, not onelyonly be tricking vp themſelues, &c. 5 Laſtly, that beſtowing our ſelues well at home, Gods Angels will find vsus out, and wee ſhall be ſure not to want the preſence of the holy Ghoſt.
Thus much of the Angels going to Mary, now followeth his ſpeech, & is to verſe 37. and is of ſaluation, of comfort, of particuler meſſage, of aunſwer.
That of ſalutation, Verſe, 28 is verſe 28. VVhere firſt we muſt remooue the abuſe, and then conſider the things which wee are to leaure thereby.
The abuſe among the Papiſts of this place is great.
Luther ſaid, the Lords prayer was a great Martyr, it is much more true of the Hatle Mary.
The abuſes which we will note, are,
1 That it is patched vp together, by fetching from other places, as bleſſed is the fruite of thy wombe, by adding the name Mary, Ieſus, Amen.
2 That the ſimple are abuſed by the tranſlation of full of grace.
3 That cōtrary to all warrant it is appointed in ſuch ſort, as is among the Papiſts, to be vſed.
4 That it is appointed as a prayer. Whereas wee ſhould no otherwiſe vſe it then the Angell, who vſed it in ſalutation, as alſo for that the words themſelues are of ſalutation.
It is ſaid, it is of thankſgiuing, and ſo may be in kind of a prayer.
Aun. It is not. And if it ſhould be of thankes, it ſhould be to God.
Stapleton addeth, it may be a prayer by way of inſinuation, as that, Behold, he whom thou loueſt is ſicke: and, If thou wilt, thou canst make me cleane.
Aun. If it be a prayer, it muſt hauehave commaundement, and promiſe, it hath neither. And if it inſinuate, it muſt inſinuate ſomewhat: heere is nothing.
Ob. It may be vſed as a ſalutation. Aun. No. A ſalutation is ciuill, the Romaniſts appoint this to be vſed religiouſly. Againe ſalutations be to perſons preſent, the Virgin is abſent.
Ob. Why may not ſhee as well be preſent in ſpirit, as Elizeus and Paule?
Aun. Paules preſence was his allowance, Elizeus was an extraordinarie ſight, which when they ſhew in Mary, we will beleeue.
5 That it is ſo often repeated, eſpecially in their Roſaries and penances. That their ſhould be ten Auemaries to one Pater-noſter, and that 150 Auemaries, with 15, Paternoſters make a Ladies Pſalter.
This is meere babling and lip-labour, not needing further confuration.
The Papiſts are impious that abuſe Chriſts practiſe of thrice repeating the ſame, for theirs in this.
As weake are the Rhemiſts and Stapletons reaſons, from the honor of the Virgin, for that this is the firſt meſſage of the incarnation, and is a ſumme of the Goſpell. All is falſe.
Thus much for remouall of the abuſe: now followeth to conſider what we muſt learne thereby, which will appeare when we know the meaning thereof.
This firſt branch hath, 1 Formes of ſalutations, to wit, Haile: The Lord with thee. 2 Titles in ſaluting, as, Freely beloued: Bleſſed among women.
And that both are double, it teacheth that theſe things are not to be neglected.
The former forme of ſalutation tranſlated Haile, might better be, reioyce, not only for agreeing with the originall, but to preuent ſuperſtitious curioſitie, ariſing out of the Latin Aue, for Eua and ſine-vae.
Salutations hauehave beene diuers, health, peace, ioy, proſperitie, &c.
Haile, is as much as health, as being a good gift of God: but heere it might more fitly be turned ioy or reioyce, & the Angels ſpeech, the giuing of the ioy, which no doubt but he meant moſt hartily.
1 Marke the ſeruants of God are not rude and vnciuill, they neglect not ſo much as ſalutations.
2 They performe them hartily, not only in ſhew, as the greateſt part in the world now doe.
3 They hauehave good formes of ſalutation, not prophane as many hauehave.
4 And ſithens the Angell wiſheth ioy, we ſhould labour for true ioy, and euen holy reioycing in the fauour of God.
The former title is, freely beloued, according to the Greek, as alſo Sa and Ianſenius iudge, whatſoeuer other Papiſts thinke of fulneſſe of grace, whereas in Chriſt onelyonly is fulneſſe.
And ſure this was very fit, leaſt Mary might be puffed vp with conceit of her owne holineſſe.
Now if Mary were freely beloued, who can deſerue? and if the Angell admoniſhed her thereof, it is good for vsus to admoniſh one an other, and ſurely there is good vſe heereof.
To teach vsus humility, and to make great account of the gifts of God.
The latter forme of ſalutation is, the Lord with thee, is, or be. It was an vſuall manner of ſalutation among the Iewes. Iudges, 6, 12, Ruth: 2, 4, Pſal: 129, 8.
And wiſheth all good. Now marke wherein is good, in that the Lord is with vsus, that is, in eueryevery ſort fauoureth vsus.
So as our ſelues muſt labour for this, muſt indeauour one to an other.
And if this be wiſhed to Mary, much more had eueryevery one of vsus need thereof.
This is ſaid of liuing, and to preſent, not of the dead.
Euen our ordinary ſalutations ſhould ſauour of grace.
The other title is bleſſed among women. The like is Iudg: 5, 24, that is, in compariſon, or aboue other women.
This being bleſſed, ſignifieth that God doth fauour her in ſpeciall ſort. And that men doe praiſe and ſhall praiſe her. For ſo bleſſing & being bleſſed in diuers reſpects doth ſignifie.
Bleſſed of God, is fauoured of men, is praiſed.
Now God did fauour her, not in giuing her onelyonly ſauing grace, but in chooſing her to be the mother of God.
The like fauours of God are we to acknowledge in our ſelues, and others.
And though we doe not bodily beare Chriſt, yet if wee plant him or beare him in our harts by faith, it is a great mercy, which we muſt acknowledge in others, and in our ſelues.
2 God when it pleaſeth him, euen beſtoweth vppon his children true praiſe in the iudgement of his Church, ſo as we may know we ſhall hauehave it, if God thinke it good for vsus. Otherwiſe, let vsus not looke for it.
3 This acknowledging heereof in the Angell, ſheweth that there is a time when one may be put in minde of the true praiſe he hath: 1 True praiſe. For falſe, I take it, he is not to be acquainted with.
That is, whē the partie told hath ſuch grace, as to aſcribe the glory to God. 2 When the thing prayſed, is a moſt excellent and manifeſt gift of God.
3 When the partie prayſed, had neede to be hartened, & incouraged in God.
4 When the partie prayſing, doth it, that GOD may hauehave the glory, not to flatter. &c.
4 Women may learne what is theyr true praiſe. To hauehave fauour with GOD, and to conceiue Chriſt in theyr harts by faith, not their gay coates, and other tricks.
The ſpeech of comfort followeth, 29, 30, ver: Ʋerſe, 29 Where is the occaſion, and matter of it.
Occaſion, verſe 29. Her being troubled. This is ſet out by two, meanes thereof and the effect.
The meanes are, the ſight of the Angell, and his ſpeech.
Shee ſaw him, for that hee aſſumed ſome body, wherein likewiſe glory appeared.
This is extraordinary, and muſt not be looked for now. The beſt apparitions are in the Word and Sacraments.
So as to them muſt we runne, and not to reuelations.
Shee was troubled. Troubling as before in Zacharias, it is taken from ſtirred water, and ſignifieth perplexitie of thoughts, when one cannot tell what reſolutely to thinke. VVhere marke,
1 To what paſſe and perplexitie Gods children ſometime may come.
2 As that they doe not ſlightly conſider great things.
3 But conſider Gods workes with feare.
FINIS.