CERTAIN Godly and learned Expositions upon divers parts of Scripture.  
AS THEY WERE PREAched, and afterwards more briefly penned by that worthy man of GOD, Master George Estey, sometimes fellow of Goneuill and Caius College in Cambridge.  
❧ Late Preacher of the word of God in Saint Edmunds Bury.  
AT LONDON, ❧ Printed by I.R. for Richard Banckworth, and are to be sold in Paul's Churchyard, at the sign of the Sun. 1603.   

❧ The particular expositions are, of  

1 The 51 Psalm.  
2 The 10 Commaundenients.  
3 The Lords Suppers.  
4 The Creed.  
5 The first part of the 119 Psalm.  
6 Some part of the History of the Gospel.  
7 A text in Peter.    

To the right virtuous Lady Anne Drury, all things for life and godliness.  
Madam, this Psalm was preached not long since at Bury. Afterward some desired the notes, short, ragged, broken, unfit to profit any Reader, witness (at the first blush of them) your Ladyship: to whom though, for that you are wont to think somewhat of my nothing, I presume to send them, only in desire someway to witness my thanks, to GOD, for his grace bestowed on you in the mystery of Christ, and for your L. kindness to me in that behalf. I think of Sinaetas the Persian, who having nothing according to the fashion of his country to present Artaxerxes with, ran to the River Cyrus, and took both his hands full of water, and offered that. He was not much misliked, as for the necessity of water, so for the name of Cyrus which it bore. Forthwith was it put to be kept in a golden flagon. The Scriptures are above allwater, and David beyond any Cyrus, only my unmannerly hands may tincture, & lessen account. The Psalm is the same that ever it was, which if I have any way opened, I thank God. Howsoever, I wish the sweet fruit of it in your ladyships heart, as I know God hath, and will more still there treasure it up. Often pray this Psalm to God, and keep these blotted leaves unto yourself. Serve them as they deserve. I were loath that every body should know my rawness. Thus craving humbly your pardon, I take my leave. Bury.  
Your Ladyships in all Christian duty, George Estey.   

To the Reader.  
CHristian Reader, you have here before your eyes, some labours of that faithful servant of Christ, Ma. George Estey. Such as have known him (if the fear of God be within their breasts) will both bewail his immature death, and also take in good worth, even these fruits of his happy life. We may grant with grief, that if the Author had longer lived, these works might deserve to have been the better loved, and if he had published, they must needs have been thoroughly polished: Nevertheless, let us rather thankfully make use of what Gods mercy hath left, than discontentedly remember what Gods anger hath denied. There is no cause why thou shouldest blame my poor endeavour, seeing there hath not been wanting on my part, either the judgement of grave men to counsel me, or the importunity of friends to call upon me, or mine own fidelity to discharge me, for and in the imparting of these things unto thee. Neither will there be cause (I trust) to blame the works, so be it there be not wanting on thy part judgement, wisdom, and patience, sound to weigh all things, wisely to interpret some things, slightly, or with little meditation to read nothing. And so I am sure, we may find in these pithy and concise writings, plentiful matter of singular instruction. Somewhat hath been heretofore published by others, but with much depravation in divers places, and sore against my will to whom the original copies were committed: also in this impression, something is kept back by authority, as namely the proof of the Author's judgement, touching Christ's dissension into hell. Let me give further notice, that the beginning of the history of the Gospel unto the 6 verse of the 1 of john, I was feign to supply out of the Author's notes in Latin, which he penned first, being wanting in the English copy of his second penning. I thought this course very necessary, that seeing so good a work wanting an end, by reason of the too too soon end of the Author (if it had pleased God) yet it might have some beginning, as also that the method and order of that which followeth might be perceived. The order which the beginning of the Creed mentioneth, is not to be understood of that which is set before it, but of the course in preaching. Finally, the Epistle dedicatory of the Authors own making, though privately sent in his life time with a written copy, yet because I found them together among his own original writings, and having permission by will to publish these his works, I thought it meet not to suppress so thankful, so deserved, and so elegant a dedication. And thus (Christian Reader) I commend thee & thy labour in these works, unto the blessing of the Almighty.   

Christian Reader, some faults are escaped in the printing of these works▪ I have set down the chiefest, & the most of them so near as I could gather them upon the sudden; leaving the rest (if there be any) unto thy favourable amending of them.  
FOR and, read not, fol, 2, b line 5. Between the 34 and 35 lines, put in this, 6 To make them use well the things they get with such great suit. fol. 10, a. For I take it to be, read I take it be. fol, 31 a line 4. For straightly, read scarcely hath leisure. fol, 35 a line 12. For saction, read sanction, fol. 42 a line 13. For no outward, read an outward, fol. 43 a line 4. For he reciteth, read he visiteth, fol, 45 a line 1. For occasion. The bridegroom, read occasion, the bridegroom, 68 a line 10.  

Errata in the second part.  
For vagam, read vagum, fol, 4 line 19 After baked a full point, ibid. line 26. read danger, fol, 4 b line 11. Read not meant of quantity, ibid. line 23. Read Krima eayto, fol, 7 a line 15. For quod audistis, read quae audistu, fol, 9 b line 26. Read Idiopoioumenoi, fol, 13, line 8. For expedition, read expetition, ibid. line 22. Read in respect of his Mother, fol, 23 b line 23. For parties, read pa●ts, fol, 26 a line 25. For Andred, read Andreas, fol, 39 b line 5. Read in which respect it is called, fol, 41 a line 13. For small, read final fol, 42, a line 16. For of the will, GOD read of the will of God) fol, 54 b line 20. For may be in some, read may be judged in some, ibid., line 24. For perceived, read perceive, fol 56, a line 16. For may counted, read may be counted, fol, 57 b line 19, 20. For mutable, read imitable, fol, 61 a line 32. For exorcized, read exercised, fol. 62 b line 16. For or, read namely, fol, 66, a line 7. After same things: take out: ibid. b line 13. For private, read privative, fol, 95 b line 31. Read in the same sense is it said, fol, 101 b line 7. For confimed, read confirmed, fol, 103 line 9 For no, read not, fol, 105 a line 3. For convesion, read conversion, fol, 110 b line 1. For before. God, read before God, fol, 112 b line 2. For secure, read snare, 117 b line 4. For parenty, read parents. fol, 126, b line 8. For brought into, read brought in to, ibid. line 18. For opposed, read opposed, fol, 132 b line 2. For thought, read though, 140 a line 22. For salvation, read salutation, fol, 144 b line 14. For displease not God, read displease God, fol, 149 a line 18. For uncombering read uncovering, fol. 150 a line 8. For have himself, read gave himself. fol, 152. b line 2. For imped with faith, read mixed with faith, ibid. line 13.    

AN EXPOSITION upon the 51. Psalm.  
THE book of Psalms is most excellent above the weight in gold, worthy of all to be known and learned by heart. Wherein are written of Christ (in whom are all the treasures of wisdom & knowledge, Col. 2.2.) Luke. 24.44. as Peter to that end quoteth it. Acts. 1, 20, and also Paul, Act, 13, 33. The authority whereof even Christ himself useth. Luke, 20, 42.  
Whereof what the godly learned of former times have thought, it were too long to write, and may be offensive in regard of the excessive commendations above the rest. And even of late, (that noble men may find some worth herein) the right illustrious and godly Father of john Casimere, County Palatine of Rhine, thought good to have it translated alone into the Dutch tongue, to carry with him in his bosom, as a sittest companion, and to give it to every of his servants to read, and learn therein.  
Not only so, but before him, Cosmas the religious Bishop of Constantinople, seeing many things to displease him, and that without hope of redress, giving over his rochet of his own accord, departed the City, and bad his servant, to carry away nothing of all the great goods gotten in his sea, save the Psalter of David. He judged no vianes for a Christian pilgrim so sufficient as this one book, 
Basill.  being, as indeed a wise and learned Father calleth it, the common treasure-house of all good instructions.  
So as whosoever shall not highly make account hereof, displeaseth God, and hurteth himself.  
Now though this book be like a box of Pearls, wherein none can displease: yet for some purposes, one may be fit than other: exercises of conscience in the case of turning first unto God, or quickening and increasing that, are specially to be followed. Such is this Psalm, having more variety of necessary matter then any so small Scripture that I know, being as a man may term it, a conscience or practical Catechism, so suiting these times, and especially Gods children in them, as that I would wish them when they mean to stir the wheels of all good graces in them, to use this Psalm, as Gregory Nazianzen did the Lamentations, to make him mourn.  
But it is best to hear the Psalm speak for itself, both in the inscription and Treatise.  
The inscription is, for or to the Master of the Music, a Psalm of David, when the Prophet Nathan came unto him, after he had gone in to Bathsheba.  
And containeth in it five especial things; The party to whom it was committed; The kind of Treatise; The Author; The time; The occasion.  
The party to whom it was committed, is in the Hebrew, Lamnatseah, for the meaning whereof the learned do not accord. Some expound it, him that excelleth or overcometh, to wit, in singing. Others, the Master of the consort choir or Music, in such a kind and course. What it is we may better understand by the 1, Chron, 15, 21. Matthithia, Eliphelet, and others, were set over the base, & tenor, for that is the Shemimth, that is the eights or diapason, as the musicans call it. Where by the way we may perceive, that the godly learned Interpreters at Geneva, mistook that Lamnatseah, as it is in the Hebrew, and have in their translation made it a proper name.  
Thus it was. The Musicians by David and Solomon afterward, were divided, into companies and courses, as may appear, 1, Chron, 25, the chief of which company was called as here, he that excelleth, that is, in that company and kind of Music, somewhat like the Chauntor or Master of the children in Cathedral Churches. Hence it cometh, that some psalms are to jeduthim, to Corah, that is, committed to them.  
Now they were committed to them, to appoint the music for the singing of them, a shadow whereof is in the appointing of services in Cathedral Churches. Look 1, Chron, 16, 7. So as that they were committed to them for others, even as Christ sendeth to the Angels, Apocal, 2, 3, that is, the Pastors, for the whole people and Church.  
So do the Prophet's prophecy against some Kings, and yet for the people to.  
All this was done as a part of the solemn worship of God, to continue.  
Whereupon we may learn, that the book of psalms is scripture inspired by God, containing instruction for the people of God. This may further appear, by the psalm for the Sabbath, which is 92, by the 113, 114, 115, 116, 117, psalms, which the jews call their Haleluiah, and were sung at the Passeover, and are that hymn or song which is mentioned in the Gospel, and also by other more. Insomuch, that sometime in the person of David, Christ & the Church are to be considered of us.  
Further, such psalms were committed to these Masters of the Music, to require other to sing them, and the Apostle, Col, 3, 16, requireth that we should speak unto ourselves, that is, amongst ourselves, one to another, in psalms and hymns, so as that it may be a great shame to us, if not staying all ribaldry songs and vain sonnets, we procure not the psalms even of others to be sung. David would not else so oft have made it his exercise, and provoked other thereto. And for the better directing our singing, we must do it with understanding, Psalm 47, 8, that is, first, that ourselves may understand, otherwise, we were as good to ●ol fa● or sound as instruments do.  
Secondly, if we be with company, others must understand us, 1, Cor, 14, 15: And so must they understand us, as that our singing may be with grace, as Col, 3, 16, ministering occasion of profitable matter & instruction in grace.  
Thirdly, it must be done with the heart. Col, 3, 16, with feeling affections and cheerfulness.  
Fourthly, it must be to the Lord, that is, the heart lifted up unto God, and resting in the sound of Music, but having the mind set upon the matter.  
Hence followeth, that even in singing, it being to be performed to God, it should be with great reverence.  
But here one may marvel, that David, such a great man as he was, whose credit ought to be preserved to himself, and his people, should commit a psalm to others to be sung, wherein his own faults should be to all posterity proclaimed and blazoned. No doubt it is, first to teach us, that even the particular examples of the Saints of GOD, have use for common instruction, and now in this kind of David's fact, to learn ones own infirmity, how diligent in searching once own self, how severe against himself for faults, how desirous to rise after falls, every one should be.  
Secondly, that in some cases a man may be acknown of his personal faults to others, and openly.  
1 According as he hath offended publicly, as David did, or privately.  
2 When we be acknown of our own sins & Gods mercies, to comfort others, as Paul doth of his persecuting.  
3 To witness our sound and thorough turning to God, while we are not loath to be acknown of our faults, in the face of the world.  
Thus much of the party to whom this treasure was committed of trust, now followeth the kind of the inditing, it is said to be a Psalm.  
A Psalm is, when there is Music set to a ditty: a song is (many times) music or notes without ditty.  
David was wont and others, to sing to their haps or Lyra's, as we are wont to play two or three or four parts, and sing the sift, thus did the Lyric Poets, Pyndarus, Horatius, make ditties for such music.  
But this is the difference, David's Musicians had the gift of prophesying, as 1, Chro: 25, 1, 2, 3, that is, to open the Scriptures, and make godly ditties, for the use of the service of God, and did not only make noises in the Temple or Tabernacle. 1, Chron, 25, 5.  
The instruments and voice were, when there had been before some sermon of the praising of God, to stir up the people thereunto. Look psalm 57, 8, 9  
Why then should not we by all the means that God affordeth, stir up our dull hearts to praise him?  
Or shall David have such private exercises of religion, as that he can pen mournful ditties or Elegies, and shall not we likewise exercise ourselves unto godliness? sometimes searching out our sins & bewailing them, gathering together the promises of God in Christ to believe in them, labouring to get particular directions for every of our practices, enrolling God's favours to us, and returning praises for them.  
The Author or scribe was David, a King and Prophet, bewailing his own sins, showing us: 1, That kings should confess their sins, and set themselves a part to take knowledge of them, and mourning over them.  
2 That the breach of the word of God, is a sin in kings, as well as any other, so that murder, adultery, though never so close, swearing breaking the Sabbaoth, pride, idleness, etc., are sins in them. What King either of Spain or France, would have done as David did? but yet so ought he.  
3 And that if David, who loved music so well, did use it in such an holy and profitable sort, ought not we to follow such delights, as we may be the better for?  
The time was, when the Prophet Nathan had comen unto him, and not before. That is, that then he penned this Psalm, not that he did not before acknowledge & bewail his sin. For it is not likely, that a man as David was, according to Gods own heart, could continue so long (as some think David did) in his sins, without touch of heart. Look 2, Sam: 11, 27.  
Besides; David's heart smit him presently, in smaller matters, as for numbering of the people; wishing for water at the well of Bethlehem; cutting off the lap of Saules garment; & therefore it is most probable it did so in this thing.  
Lastly, unless David's heart had had some exercise before, it would hardly have yielded so presently to nathan's reprehension: it was otherwise with Saul toward Samuel, with Adam and Eve to God.  
Well then may some body say; if David was touched in heart before, was it not sufficient?  
Aunsw: No. God would have the occasion of blasphemy given to the enemies by the death of Vriah, and the scandal to the people by the adultery of Bathsheba, taken away; and that David should be a pattern of effectual conversion to all posterities.  
Where mark, that when men openly and notoriously sin, God will have it as openly acknowledged. Was not it thus in Manasses, Peter, Paul, and divers others?  
This time is set out by circumlocution, to wit, that it was after that, Nathan came unto him, that is, some months after his fault with Bathsheba, and upon Vriah. According as likewise it falleth out with the children of God, sundry times when they have sinned. Many years there were before Manasses was touched, & some months before Paul was converted after his persecuting; the brethren of joseph long after their unkindness to their brother, were grieved with themselves. So that a man may be some while before he repent, and lie in some sin before he sufficiently turn unto God, and be in some way of turning, and yet not fully please God. jehu did many good things, likewise the men that spied out the Land, save Caleb and joshua, 〈◊〉 neither did all as they ought. Then hath a man true & full sorrow for his sin, when it is to conversion, and increasing change. 
2, Cor, 7, 9, 11.  This the Apostle calleth godly, (other is worldly) sorrow, and always hath with it great care, great Apology, indignation, fear, desire, zeal, punishment, whereof we may speak more particularly afterward.  
Now Nathan went to David, as sent of God, 2, Sam, 12, 1, not of himself, nor sent for by David, or set on by any Courtiers or adversaries. 
1, Reg 22, 8. 2. Reg. 19.2 2, Sam, 7, 2,  Sometimes Kings could send for Prophets, Ichoshaphat for Michaiah, Ezechiah to Esaiah, and this our King and Prophet to Nathan: now Nathan is feign to come without sending for, & go by God's commandment only, so are all men's minds readier to find favours and comforts, then be acknown and confess their sins, not indifferently liking of the company and ministery of Prophets, but for their own turns and pleasings.  
Hear may we well think, how Nathan might be discouraged, going to such a parsonage, in such a time, on such an errand, as by and by we shall hear of: yet is he not, but goeth about God's business, even to the displeasing, as he might fear, of Kings and Princes. Why then should any be so nice, to fear rebukes & taunts of meaner men, which draw no blood?  
And seeing that David had need to be put in mind, who can judge any admonition sufficient for himself?  
This coming of Nathan to David, is to be considered of, by the intent and end to rebuke and convince David, as may appear by nathan's whole course, and the success thereof.  
But mark, I beseech you, nathan's judgement and behaviour, 2, Sam, 12, 2, darkly he goeth about the bush, intending to make David confess first in the general, then to convince him in the particular, fearing that if he had gone plainly to work, the King would not have heard all, but cut him off in the midst; or if he first had opened the fault, & not convinced the judgement, it might have cost him the setting on.  
Can we but learn from hence, that indeed dangerous it is for outward estate, to advertise Princes of their faults? and for all that, yet when God commandeth, it must be done. Now God commandeth all duties of one's place. Thus did john Baptist, Elias, and others.  
Neither this only, but very hard will it be, to bring great ones to see their faults, Saul may teach us this. These think not of sins, they think their places excuse them, and many such fig-leaves have they.  
Yet for all this, men must endeavour that such may know and amend their faults, who sin not alone, but by example infect others.  
But some may say, Why was Nathan sent, rather than some other?  
For his ministery and place, for gifts, and fidelity, as a known man meet to convince the King.  
Where then are these Eliasses, john's, Latimers', & such like?  
Now mark the fruit, David is rebuked and amendeth. So doth God bless his own ordinances, as to Saul, and Ahab, who somewhat yet by rebukes were restrained. Let none therefore make doubts in God's businesses, but go about them, and leave the success to him who giveth it.  
1 David is rebuked & amendeth at a word. Hear is a difference between the rebukings to the children of God, and men uneffectually called. God's children are corrected and rebuked at and by the word: Gods works are wont to work more with worldlings.  
2 But put case they hearing the word do fear, as Herod and Faelix, etc., after they forget: Gods children do hide it up, and make it of use and to rebuke, long after that they once have heard it.  
3 Or grant the worldlings do think upon it, they are not reform: the godly are.  
The occasion remaineth, which is both of nathan's message, and David's enduring this Psalm, to wit, his going in to Bathshela. Where first mark the words, after the matter. The words are very grave, honest, and seemly, giving us to take knowledge of that which is not so comely to be spoken of. This phrase is usual in the Scriptures, as Knowing.  
It is a grace of speech in seemly terms, 
Eyphemismos.  to deliver unseemly things: so job, 1, 5, blessing is put for the contrary, as 1, Kings, 21, 10. This is usual in the Scriptures, as likewise in other tongues, Eyonymas in Greek, a good name for a thing of worse worth: Eymenides for the Furies: the old Latins, for nothing, would say well; for no body, good success, and so other Nations: the Tuscan Italians, call diseases which they most loath, with more favourable names, as the Falling sickness, God's disease, and such like.  
1 How ought men therefore abstain from evil deeds, when the Spirit of GOD forbeareth even the ordinary names of common sins?  
2 Nay a shame shall it be for us, not to leave of all filthy speech, and not so much as to name with liking any sin. Look Exod: 23, 13, Hosea, 2, 17, Psalm, 16, 4.  
3 So that if even for terms a man should look to himself, the like care is to be had of company, recreations, attire, diet, and such things, wherein we may very soon offend.  
The matter & meaning of the phrase is, that David sinned in Bathsheba, and by occasion thereof upon Vriah, giving likewise cause to the enemies to blaspheme. 2. Sam, 12.  
1 O then, into what fearful sins may the children of GOD fall? To any save that which is against the holy Ghost; so that all the care in the world is too little, to watch over ourselves with.  
2 Again see, how one sin tolleth on another, David little thought of murder at the first; but now to seek a cloak for adultery, he will commit that, yea not care for the glory of God in respect of his own credit. Doubting in Eve bred disobedience, and the misery of all mankind. Wherefore resist sin in the beginning, it will too soon grow too strong, and draw a long tail after it.  
3 Besides consider that David had (no doubt) of his privy Chamber, whom he used very secretly for Bathsheba, as he dealt with joab for Vriah by private Letters, neither durst those parties be acknown. Court sins are many times covert and cunning, and yet for all this, we see they come and break out. It is therefore folly, sinning to think to lie hid. Thou didst it secretly (saith Nathan to David, from the Lord) but I will do this (that is, 
2. Sam. 12.12.  punish thee) before all Israel, and this sun.  
Nay Kings themselves cannot sin without marking by God, and in his time revealing.  
Now the party with whom this sin was committed, is not to be neglected. Bathsheba, a woman not only of good house and place, whom David the King after married, but a devout woman, observing the religious services of God in her purification, 
2. Sam. 11.2.4.  very wise and accomplished, as may appear by the 31 of the Proverbs, which seemeth to have been of her making, & yet she is overtaken to folly.  
1 Let good Ladies than take heed of dalliance & courting. Sooner may they be overcome than they think for: such is the poison of evil company and speech, able to infect the chastest in the world.  
2 And if David and Bathsheba commit folly, may we doubt but that there was a great deal more filthiness then, in the Court? So it is, some one sin appearing, may make us judge of many close. Read over the whole eight chapter of the prophecy of Ezechiell. Where then many sins break out, know that many more are committed, which should make us mourn at the filthiness of such times.  
Object. But one may say, I never committed adultery; I never kept whore. etc.  
Aun. There is no David for all that, that hath not his Bathsheba, no Bathsheba that hath not her David; that is, none is there, but taketh delight in some sin or other. Idolatry is whoredom, so is covetousness. jam, 4.4.  
Wherefore, let every one seek to find out the strange flesh his soul runneth after as his Bathsheba, which one may do by applying the whole word of God to his whole self, constantly studying and meditating thereupon, making more account of the witness of our consciences, than the judgements of any other.  
That shall we find to be our Bathsheba or sweet sin,  
1 Which we will least be acknown of, as in Saul for the Amalekites, Herod for Herodias, and such like. So do proud, covetous, & riotous persons, excuse, extenuate, or cloak their sins.  
2 Which though we take great heed, we shall easily offend in, as that of the tongue, Psalm, 39, 23, Iam: 3, 8, So is it for anger in parties subject thereto.  
3 Which enemies wait to trap us most in, and can upbraid us most with. They can sooner see it, than we ourselves. Nature in every body sootheth itself, & none but thinketh himself fair, & his own breath sweet. But especially if those whom we judge adversaries are godly and wise, as Elias to Ahab, & Michaiah, john to Herod, there will be no error.  
4 Besides, in griefs of conscience, that woundeth soarest, which is from the sweetest and most usual sin.  
And after this once found out, let him be humbled to conversion for it. Which never will be till acknowledging all sin in general, and misliking our own known sins in special, we forsake them all. Neither let us think that any sin is small, and may be made light of.  
1 What can be little that offendeth the infinite God?  
2 That deserveth everlasting death?  
3 And if one sin of adam's, poisoned (as I may say) the whole world, shall we nourish any?  
4 Indeed, if but all the world could discharge a man but from one sin, it were somewhat.  
5 Or that but one sin not remitted, did not damn: but it is quite otherwise.  
Wherefore be persuaded your sins are great, else will you never sorrow for them, or seek to be eased of them, and God then will not forgive them.  
Verse. 1 Now followeth the Psalm itself, which all is a most excellent and necessary prayer, continually to be used for the matter of it, of all and every the children of God.  
Whereof there are two parts. The first the general proposition braideth his people with the want thereof. Ezech: 16, 4, 9, and jeremy requireth it, Jere: 4, 14 to be had. The speech likewise is borrowed from things soiled, which being washed recover their beauty: so the conscience of man having pardon of sins, hath again his former hue. Hear is mercy on God's part, washing fault, on our part, iniquities.  
Washing, to omit all bodily cleansing, may for this place be understood, either of the washing of sanctification, as is Esay, 1, 16, Prou, 30, 12, or of the washing of justification and forgiveness of sins, as Christ speaketh, john 13, 8, 10, which I take indeed to be the Prophet's meaning, because that it is the first washing necessary: & that the other is mentioned afterward. And here by the way it will not be amiss to open Christ's meaning in that place.  
First therefore he showeth, that this washing is merely necessary to salvation; when as the blood of Christ counted by God, and applied by the hand of faith, cleanseth the conscience.  
Secondly, Christ would have Peter thus to be washed all over, head, hands & feet: and not only him, but as him, so all and every other.  
Thirdly, that as in the baths they scoured down the filth from their bodies to the feet, and then washed also and cleansed them, so we had need, that not only gross sins, but remnants thereof, should more and more be purged away.  
So as that we may learn from hence: 1 Not to think of our sins as small things, which the longer they cleave unto us, we having means against them and yet do not leave them, will cost us more ado ere we can fully shake them off. Which as all the people of this our Land, so we of these places hereabouts had need think of.  
2 That as in washing, much rubbing & wring is requisite, so we must know, that before we can shake off the filth of sin, many rubbings & wring by afflictions must pass over our heads, & that we should use our afflictions as soap and lie, to scour out the stains of sin thoroughly.  
Besides, in that the Prophet thus wisheth to be washed ● 1 He showeth that we are not slightly blemished with sin, but that we are quite stained, and as it were branded therewith. Look Esay 1, 18. Jere: 13, 2, 3.  
2 And not only so, but if he might be thoroughly cleansed from sin, he careth not what befell him, let him be rubbed, wringed, beaten, so sin may be driven out, it is his desire.  
3 Withal he showeth, that he desireth not only to have sin (as it were) shaven, but plucked up by the roots, and the spots taken away.  
4 He feareth least somewhat remain unforgiven, and filth unwashed out: here is fear commendable. Philip: 2, 12.  
5 And being once washed, will never soul himself.  
From my sins. Sins, that is, iniquity, any thing swerving from the rule of the word of God.  
So as that the godly: 1 Always examine themselves, and endeavour to fit themselves to the word of God.  
2 Find many kind of faults to accuse themselves of, as may here appear by the sundry names of sins, as also Psalm 32, 1, 2, and the number used.  
The fourth speech followeth, Cleanse me from my sin: in matter and meaning all one with the former. Wherein is likewise set down the acknowledging of fault, & craving of pardon.  
Acknowledging of fault, as in the words my sin. The word in Hebrew, is (Kata) which signifieth a missing of a mark one should aim at. It is so properly used, judges the 20, 16. This mark is the word of God, Psalm 119.15. They that put it in meeter thought of this. Now as he that hitteth not the mark, though he come never so near, faileth of his aim: so booteth it not to come near, if we touch not the word of God.  
Learn then: 1 That the word of God, must always be in our eye, well known and understood.  
2 That all our devices, delights, speeches, and practices, must be directed hereto.  
3 And that the least swerving from thence, much more wandering, roving, is a sin. So as that none can be too precise.  
Craving pardon followeth, which hath in it, first a close confession of a more particular fault, namely, uncleanness: for in that the Prophet desireth to be cleansed, he acknowledgeth specially that he is unclean: then a craving of cleanness.  
He seemeth in this manner of speech to have respect to the ceremonies of the Law, where sundry creatures living and without life, were counted unclean, not so much in themselves, as in regard of use to others.  
A sinner than is unclean, that is, such as cannot well be used to any good service, while he continueth so.  
First in regard that he displeaseth God, whose commandment he hath broken.  
Secondly, even by the witness of his own conscience, as the Lepers, levit: 13, 45, so as that himself can do nothing with quiet conscience. For as the Lepers, and other unclean persons, were not to meddle with any thing, except they would pollute and defile it: so is it with sinners.  
Thirdly, by occasion of scandal given, and so likewise making of others unclean.  
As likewise four all the godly, and some wicked can judge.  
Note then that every sinner, that is, whosoever willingly resteth in sin, is unclean, even his very conscience, as Tit: 1, 15, so as that likewise all things to them become unclean: neither can they go about any thing with good conscience, while they abide in their sins.  
1 Shall not we then contemn vile persons, Psalms, 15, 4, fearing to be soured by their leaven? or shall we have fellowship with the unfruitful workers of darkness?  
2 Or not ourselves forbear all sin? Seeing every one doth make unclean, and anger defileth our service to God. Math. 5, 24.  
3 Let not any sinner look to the show he hath in the world, but to his cleanness before God, even for his scandals toward men.  
Thus much of the confession of uncleanness, now followeth the desire to be cleansed, which God commandeth as necessary. Esay, 52, 11, and Jere: 13, 27, is likewise promised in Ezechiel, 36, 21, hoped for by the Prophet. Psalm 19, 13. So as that we should not bear even the least spot, no not in others, Jude 23, much more not in ourselves, being all to be presented without spot, and in the white shining robes of Christ.  
Now then, who seethe not himself, to have as much need as David, or any? We every of us drinking in sin, etc. wherefore we ought as earnestly to desire it, as ever he did. But first we must know what it is, namely, the purging of one's conscience from dead works, to serve the living God. Hebr. 9, 14.  
In which purging of conscience, is witness of the pardon of fault and counting righteous, with ability & cheerfulness in all things to serve GOD: without both which the conscience is unclean.  
Secondly, the sprinkling of Christ's blood, Hebr, 9, 14, that is, the imputations on God's part of Christ's sufferings, and on our parts, the applying of them specially unto us, as Ephe: 5, 25, 26. worketh this.  
Thirdly, one is said to be clean: 1 For the word, john 15, 3. 2 By faith. Acts 15, 9 3 By the Spirit renewing. 1, Cor: 6, 11. So as that if we want any, we want our cleanness.  
Thus much of the thing generally prayed for, now followeth the party to be considered, who is prayed unto, and that is, God.  
O God, that is, Father, Son, and holy Ghost. Father, from whom; Son, for whom; holy Ghost, by whom all good things do come. Who only can and will show favour, & forgive sins; otherwise then the Papists teach that and yet notwithstanding for the present, God every time granteth it not. They must taste of gall and wormwood.  
This is hard, but necessary and profitable.  
3 They feeling the sweetness of favour, desire it may be (as it is indeed) certain. Fearing lest again they should lose it, which in no case they shall, 1 If they cleave to God, as he requireth in his word: 2 If ever they had favour: 3 And desire continually to keep it.  
Thus much of the second, the third is, According to the multitude of thy compassions.  
Wherein is the 

Thing.  
Quantity.    
The thing is compassions, motherly pittifulnesses, for the word is taken from Mothers or dams toward their young ones, which can hardly be told, but by mothers themselves.  
Now these are sundry and very sweet.  
It is very hard to reckon up the divers kindnesses of mothers to wayward children, but much more of GOD toward sinners.  
1 One is that some time or other, he will make them see and feel their sin and misery.  
2 When they be thoroughly humbled, he will not fully nor finally forsake them.  
3 He will watch over them so, as then, ere ever they think of it, he will draw them to conversion: as in Paul, Agustine, Luther. So as that even their sins shall turn to their good.  
4 He never casteth them away for their sundry slips, and receiveth them whensoever they return.  
Now these are very, 1 Tender, even as of a mother.  
2 They are seasonable.  
3 Not always to the will, but to the profit and good of the party.  
The quantity followeth, the word used is Rab, & signifieth 

Great.  
Much.    
These mercies are great. 1 Because they are from a great God, to such as we are, deserving the contrary.  
2 They last for ever. 3 They are in matters of very great worth: to wit, salvation, as knowledge, faith, justification, peace, joy, patience, worth all the world. 4 They are to take away sin, which is great.  
Besides, they are many: first for number as before. Secondly, For that they are renewed.  
1 See then, how heinous some one sin or other is, that to the pardon thereof, we have need of great and much mercy.  
2 That having tasted the mercies of GOD, they who feel them, are never satisfied with them.  
3 And that whosoever once craveth mercy, must always seek to have it renewed as his sins renew, or else it is not sufficient.  
The fourth and last is much. Wash me much. So as that a man of himself, though he take Snow-water, and much Nitre, shall not of himself be clean. Christ therefore is like a purging fire, and like Fuller's soap, Mala. 3, 2. & Peter would have his head & hands, beside his feet, washed. joh. 13, 9 Whereof before, in the word wash.  
Hitherto hath been the chief sum of the whole Psalm.  
Now followeth the more special setting down of things necessary, either for the Prophet himself, and those from the beginning of the 3. verse, to the end of the 19, or for the Church in general, in the two last.  
For the Prophet himself in particular, and those three. 1 Confession of sins. 2 Desires or requests. 3 Thanksgiving.  
Confession of sins, from the beginning of the 3 verse to the end of the 6.  
This confession of sin is of 

Actual, in the part of the 3 and 4 verses.  
Original, in the 5 & 6.    
In the confession, or acknowledging, there is, First the act of confession.  
Secondly, the parties. 1 Confessing. 2 To whom the confession is made.  
The act setteth down the thing done, namely, confession, the manner and the helping cause, to wit, the being of his sin before him.  
Now this act or practice is brought in as a reason, to encourage the Prophet to persuade himself, that this his prayer is heard, because he doth not hide but acknowledge his faults, according to that, 1, john, 1, 9  
And is brought in, as though the Prophet desired to prevent a doubt, which thus might be made.  
Quest. Why do you so earnestly pray for favour and forgiveness?  
Aun. I know my sins better than any other doth, how many and grievous they are, I confess them, this maketh me so earnest.  
Teaching us hereby, 1 The grief and trouble of a broken spirit, Prou: 18, 14.  
2 And that the greater the feeling of sin is, the more earnest will the desire of mercy be.  
But mark that the Prophet confesseth, and that first, before he make any special sure.  
Confession of sin is always necessary, by God's commandment, it declareth that the party is truly touched, as where there is smothering, one may doubt of feeling of sin. It layeth open the sore, that the plaster may be applied. The wicked always conceal their faults: the godly are accusers of themselves, neither can they find peace without it.  
The manner of this confession followeth, set down in the English word Know: not fully, for the most wicked & unrepentant know their sins, and are never the better. Better were it therefore translated, I make known to others, or acknowledge my sins. Well do the Grammarians note, that in the Hebrew tongue, verbs of sense (as knowing is) do signify action also. Psalm, 1. God knoweth the way of the righteous, that is, approveth, or showeth that he knoweth. So Luke 13, 25. I know you not, that is, I acknowledge not you, and so is it here. I acknowledge. etc.  
Now this indeed is the property of the children of God, to make known their sins, Dan: 9, Paul, Manasses, etc.  
In this acknowledging there is:  
1 Knowledge, 1 That is, perceiving by the word of God, that the thing found fault with is a sin, all do not presently yield hereto, as Saul. 2 That this sin doth deserve everlasting damnation.  
2 Application of the knowledge of the grievousness of sins to our own selves, wherein especially consisteth acknowledging. This is harder than the former. Better may one in general know sin, then that himself in particular hath committed it, and yet this is necessary. For this end are private messages to David, Ahab, Herod, etc.  
Now this application, or acknowledging, must have sundry properties.  
1 It must proceed from the hatred of sin. Take heed of confessing sins in jesting or boasting: it is as in a vomit casting out things enemies to the stomach.  
2 With faith in the promises of mercy in Christ, otherwise despair will assault.  
3 From a settled judgement, no light opinion, that ourselves are sinners.  
4 According to the things we are rebuked of by the word, as it was with David toward Nathan, not taking exception against his charge.  
5 Frank, not by compulsion, but of our own accord.  
6 Without excuse, or lessening our fault, nay rather with exaggerating.  
7 Without delay, presently.  
8 Without opinion of desert for acknowledging sake. Thus much of the manner: now followeth the helping cause, which is the being of his sin ever before him, this made him the rather to confess, because his sin was always before the eyes of his mind & conscience, neither could he find ease, till by confession he had set them aside.  
Of this cause we may see, the 

Kind.  
Propertie.   of it 

Being before, or in his eyes.  
Ever.    
Sin is before one, 1 When one who hath sinned, calleth his own sin to mind, and of purpose searcheth his heart to that end, to humble himself. 2 When the conscience keepeth record against a man's will, and so checketh him. 3 When God in mercy (the party not thinking of it) useth some means, as Nathan to David, Elias to Ahab, to make them for ever after to think thereof. All which I take it are meant here.  
This ever, is with limitation from the committing of sin, and taking true knowledge thereof in his own heart, by means sent of God.  
So as that no marvel, if sometimes God's children have not their sins in their eyes. They must pray to have their eyes opened.  
Let us beside consider, 1 How necessary this mercy of God is, to prick our hearts to true conversion, else shall we not see our sins.  
2 The force of sin once known, it will never leave checking the conscience, till it be thoroughly taken away.  
3 And that if we will be like the children of God, we must often call our sins to mind, and exercise ourselves thereabout, not seek to forget them, or drive them out of our mind.  
Hitherto is the manner, the persons follow, first confessing. I David, a King, who had done this matter secretly that few knew of it, whom no man's law could make me to do as I do, and might seem to shame myself in that I do, I, for all that, do confess my sins.  
It is clear then, 1 That Kings, and the greatest in the world, aught to confess their sins. 2 Though they might without being detected conceal it. 3 And that the quiet of their conscience, should more be regarded, than all their honour and reputation, especially in comparison with the glory of God.  
The second, to whom confession is made, & that verse 4. Now this person is God, not a Priest, to whom though, in some cases we may confess:  
1 If we have scandalised or wronged him.  
2 If we endeavour to comfort him, by reckoning our faults▪ and Gods mercies.  
3 Or if we desire comfort from him.  
4 Or desire him to pray for us.  
Not, 1 with conceit, that he hath power to forgive our sins.  
2 Or with judging that we ought to be acknown of every particular.  
3 Neither with opinion that hereby we deserve anic thing.  
4 Or are willing to have penance enjoyed to make satisfaction.  
To God confession is to be made, 1 For the commandment sake, 2 Because all sins are most against him, 3 He taketh knowledge of all sins, 4 He is able to forgive them, 5 He promiseth so to do. 6 And he hath so done to David. 2, Sam, 12, 13, and others.  
The party is God, who is set out here, partly by 

Repetition.  
Singularity.    
Repetition in these words, Against thee, thee only, which manner of speech bewrayeth an earnest affection of the heart, as not being able to contain itself, great indignation against himself, so as that he seethe he hath broken the Law of God, procured his displeasure, and yet persuasion of favour, otherwise he durst not thus be acknown.  
So as that all confession should be earnest, and in faith, besides the properties we had before.  
The singularity of this party followeth, in that it is said, Against thee, thee only, which all do not expound alike. Some against thee, who only knowest what I have done. Who sin is very headlong, suddenly from thoughts it will come to outward act: 3 That none, but should withstand even inward corruptions, Atheism, profaneness, unbelief, hypocrisy, etc.  
Now followeth the form, In thine eyes, O God.  
God properly hath no eyes, but parts of the body are said in the scripture to be in God, for their works sake. As because the eye is an instrument of knowledge, therefore it is put for knowledge: so as that the Prophet's meaning is, that God judgeth this to be sin in whose eyes it is: God judgeth that to be sin, which is against his will written and revealed.  
1 Learn then, that all men sin God looking on. Sin is in his eyes. 1 So as that all sinners, aught to be afraid, when they sin. 2 The godly aught to be very wary. 3 And to know, that as sins committed, are in his eyes, so are good deeds, that the conscience of his knowledge, aught to support men in their good dealing, against all hard censures of the world.  
2 And that God is very long suffering, who seeing so many sins, for all that spareth them.  
3 And that David considering this, had wonderful grief, which we well may examine, by 2, Cor: 7, 11, & forward. Where are sundry works of this godly grief set down. The first whereof is care, that is, mature and convenient diligence, to correct his fault, and to take away the scandal, to the which is thwart and contrary, when a man not well understanding his sin, can confess, but deferreth to redress it.  
The second, the Interpreters call cleared, in the original it is a speech of defence for a man's self, whereby one may be justly excused. Now this is when a man confesseth his fault, craveth forgiveness, apply Christ's merits, taketh heed of the like sin ever after: otherwise then when in worldly matters, men deny or lessen their sins.  
The third is indignation, to wit, a practice of holy anger against ourselves, whereby we often blame ourselves, mislike, even hate ourselves, and judge ourselves worthy of any punishment: hereupon, all that we do, displeaseth ourselves.  
The fourth is fear, which is a stirring of the conscience, whereby we forecast all worst things unto ourselves, doubting lest God should not give us repentance and forgiveness, and thinking that men's, and God's anger, might break out upon us.  
The fift is great desire, that is, a longing to satisfy Paul and all other, who might any way take knowledge of their sin, with desire to be restored to their favours and like.  
The sixth is zeal, a most earnest affection of the soul, which cannot be kept in, but breaketh through all, and will bewray itself.  
The last is revenge, a voluntary practice of all duties to keep the body under, and prevent all like occasions for afterward.  
Thus much of repeating his fault, now followeth his judging of himself, worthy of any punishment: and that is, by reckoning up, wherein God might correct him by word or deed. For word, That thou mightest be justified in thy sayings. For deed, and pure when thou judgest. That is, though thou speak never so sharply, or deal never so severely, yet all is just; either in rebuking me by Nathan, or taking away the child by death, or whatsoever else.  
But the words and phrase must be opened first.  
This small word (that) is sometimes for end or intent, sometimes for consequent and event, as in this place. For David did not sin to that intent, that he might make God to be or to appear just: but when he had sinned, than whatsoever he should do or say to David, were just and deserved.  
But here is a doubt. One would think that Paul in the 3 to the Romans and the fourth verse, doth otherwise read and apply this place, then seemeth to have been David's meaning. Look the place.  
Aun. Indeed he allegeth the place according to the translation of the Seaventie-two Interpreters, which then was most commonly used in the Church; which though it ●ad some differing sound in words from the Hebrew, yet the sense not much varying, he thought good to use.  
But for the application of it, Paul seemeth to me to do that which our Saviour Christ in a like case doth, Math, 4, 10. where our Saviour seemeth to insert the word (only) according to the intent of GOD, though it be not in the Hebrew, so that which the Prophet David speaketh of God for his own person, Paul maketh a general, that so it is in all parties, that God will be justified, and overcome. etc.  
Others interpret it otherwise, as though the Prophet should understand this word I confess, and then should follow, that thou mayest be justified, that I must needs acknowledge thou art just, etc.  
But I take it that the Prophet hath regard to the second of Sam: 12 chap: 11, 12, 13, 14, 15, etc. where God having threatened and taken away the child, yet David for all this confesseth God to be just, etc.  
Well then, in that David thinketh thus of himself, no doubt but he acknowledgeth, he ought to be patiented whatsoever should fall upon him, so must every child of God do.  
But return we back to consider of David's casting down himself, and submitting to the justice of God, in words, and in deeds.  
That thou mightest be justified when thou speakest: but first open the words.  
justified, (not to reckon up the sundry meanings of it in divers places of Scripture) doth here signify, that thou oughtest to be counted & judged righteous, speaking not falsely, never too sharply or hardly.  
When thou speakest, or, in thy speech, declaring no limitation of time and place, whensoever thou speakest, that is, at all times.  
Speech here (I take) is put for faultfinding, or reproving, as by Nathan. The meaning is, whatsoever thy words are, yet notwithstanding, even by and in them, thou shalt be found and judged just.  
It may appear them by this, 1 That as David was sharply rebuked from God by Nathan, so sundry times are other the children of God, as Peter by Paul, etc., and this must they look for, if not personally by word, yet in the open ministery, or in their private consciences. So are the pharisees called Vipers, the Galathians foolish, etc.  
2 David would show, that his judgement did differ from the multitude, who think that God is sometime too sharp, for indeed so do they, as Cain, and job in his impatiency. Take heed then, while we fret and charge God foolishly in our heart, we be not of the humour of the world.  
3 In that, that David speaketh this by occasion of Nathan, he showeth, that Ministers speeches and rebukes, taken out of God's word, are from God himself.  
And therefore should be, 1 Patiently heard. 2 Taken to heart. 3 Made use of for life.  
4 That whatsoever the world or our flesh would move us unto, always should we acknowledge God to be just and upright.  
Now followeth David's submitting to the justice of God's deeds, and pure when thou judgest.  
As if he should say, whatsoever thou shouldest do unto me, yet must I acknowledge thee just, and upright, much more in that thou wilt not let the adulterous birth to live. For God being infinite, might inflict infinite punishment, but being good and just, can do nothing but that which is most good and excellent.  
All that David saith, is in this speech, When thou judgest thou art pure.  
Wherein are 2. things ascribed to God, 

judgement.  
Pureness.    
judgement is taken two ways, 1 Properly, for giving sentence in a thing, as Luke 19, 22.  
2 Not properly. And then the part for the whole is put for governing, and ruling the world. So Christ saith, john 5, 22, The Father judgeth no man, but hath committed all judgement to the Son. That is, governeth not the world, or ordereth the world without the Son, but by and with him. So is it Psalm 98, 9, and oftentimes else where in the Scripture.  
Que. How is it said here that God judgeth, and Christ denieth that the Father judgeth?  
Auns. David speaketh of God essentially, Christ speaketh of the Father personally, so as there is no odds. For the whole Trinity judgeth.  
And that God doth judge the world, it is clear, Gen, 18 25, Psalm, 98, 9, and even in particular matters, as sparrows and Hairs, much more in men's crosses: so as that it shall be needless further to show it.  
Know then, 1 That nothing cometh by chance.  
2 That all things howsoever they seem to us, of GOD are most wisely done. Though I take it, that judging here is yet somewhat more particularly taken for correcting, as 1, Cor: 11, 29, that which is translated dammation, indeed is judgement, that is, correction, so Pet: 1, 4, 17, judgement must begin, that is, correction, at the house of God.  
So as that whatsoever means are used, 1 Know that God ordereth crosses. Thus thought joseph, job, David.  
2 And that thereupon we ought always to be patiented. I held my peace because thou didst it. I will bear the wrath of the Lord, because I have sinned against him. Yea, though it were to everlasting damnation.  
3 Insomuch that whatsoever means, yet GOD is to be sought to for ease and favour.  
This judgement is here, with limitation of time, When. Whereby is declared unto us, 1 That GOD doth not always punish. Whereby he showeth his long suffering, & our weakness: for if he should, we were never able to abide it.  
2 That in the breathing time between crosses, we should labour for spiritual wisdom, strength, faith, patience, against the next affliction.  
Thus much of the judgement, now followeth the pureness.  
Pure, it is a borrowed kind of speech, from things not mixed, but shear, and like themselves, not as troubled m●rie water, or foaming sea, but as wine without water, silver without dross.  
The meaning is, without any mixture of wrong doing, or unrighteousness, always keeping one tenor of upright dealing, accepting no person. etc.  
Who dareth doubt that God is thus? When he forbiddeth impurity to his creatures, whose inheritance with him is undefiled, who cannot be seen but by a pure heart.  
1 Well then, take heed of charging GOD with injustice, even in the matter of reprobation, much more in thine own crosses.  
2 And endeavour to be pure and upright, like thy heavenly Father.  
Thus much of David's judging himself worthy of punishment, now follow the sins which he doth confess: and first actual, in the 4 verse: next, original, in the 5, & 6, verses.  
Touching this, the Prophet first setteth it down, than he layeth it open. He setteth it down in two manners of speech; First, I was borne in iniquity: the second, and in same hath my Mother conceived me: both which are set out with the word, behold.  
But first let us endeavour to understand the words, so shall we better know the sense.  
The word which is read, borne, doth properly signify the time and grief about the delivery, and being brought in bed. So as that David's meaning is, as soon as he approached to the light, the darkness of sin overspread him.  
Iniquity, doth here signify in the full and largest meaning of it, to wit, guiltiness, that is, faultiness, and deserving punishment, & withal, proneness & corruption to sin.  
Sin is transgression of the Law, and the same with iniquity. The other word conceived, properly cherished, or heat or warmed me: that is, in the womb from the conception and after, that is, as soon as ever the matter whereof I was made, was in the womb, warm and enclosed, so soon, & even then, began I to be tainted.  
Not that bed company between his Father and Mother, and bed benevolence (as some fond have thought) was sin: but that even from thence he was infected. For the cleanest hand that is, sowing pure wheat, can not cause, but when it springeth it will have straw, chaff, etc.  
Whereupon by the way, it may seem that sin is drawn, as well from the mother as the Father, which the Papists seem to deny. And whereas in the 5 to the Romans, it is ascribed to man, there I think the woman is to be included.  
For the word, behold, which is so usual in the scriptures, I take it not as many learned do, to note a wonder wheresoever it is set, but according to the plainness of the style of the scripture, to set out a thing commonly known, or that which may be, or should be known. Gene: 22, 7. (Hinneni) ecce me. Almost 600 times in the scriptures, as Luke 7, 37, Iam: 3, 3, 4, and so often else where in the same sense, as also here, being in such a thing, as no servant of God should or can be ignorant of.  
The words thus opened, let us come to the meaning of them altogether. The chief drift and intent, is to set out David's first sin, which is here noted to be, the iniquity wherein he was borne, and the sin wherein his Mother conceived him. Which two manners of speech, show one and the self same thing. Which in another sound of words is called by the Divines about Saint Augustine's time, Original sin. Which howsoever David saith is in himself, is not only true in him, but in all mankind, Christ only excepted, as shortly we may perceive.  
We may have in this verse a full setting out unto us what it is. For when David saith, me, he meaneth his whole person, soul and body: and when he mentioneth iniquity & sin, he meaneth fault, deserving of punishment, inclining to all corruption: and naming his Mother and conception, he showeth that it came from the first Mother to all following children.  
But first of the name the learned Writers have given unto it, which though in syllables it be not in Scripture, is grounded thereupon, as Gen: 6, 5, and 8, 21.  
They call Original or of beginning, 1 Because it was from the beginning, as soon as ever the fall of Adam was.  
2 It is one of the first things, that is with the child in the conception.  
3 It is the beginning of all sins, of deed and practice. And thus familiarly may be showed unto us to be: A disorder of the whole man (touching matters of everlasting life) or a decay of the image of GOD, brought upon all mankind (Christ only excepted) by the fall of Adam and Eve, whereby they are subject to the anger of God, and inclinable to any sin.  
Disorder doth signify a swerving from that, it was or should have been at the first, and a continuing so. Whereby is not only, 1 The absence of goodness, & uprightness, but 2 the presence of sin and evil, 3 and inability in itself, to reform itself. These might be proved but for shortness sake.  
In the mind was & should have continued, full knowledge of God to salvation, with the comprehension of arts and creatures.  
The will delighted in God's will: the affections were stirred holily to their due objects, in most due sort: the senses likewise, and all other practices were thereafter. But now most is lost, the contrary come in, and will hardly be dispossessed.  
The whole man, doth signify soul and body, powers and parts. Gene: 6, 5. Gene: 8, 21.  
The first motions. Rom, 8, 7. The mind. Titus 1, 15, and so of the rest.  
Yet must we not so mean, as though the substance were impaired, or the number of faculties, but as in a poisoned fountain, there is the water and the running, only the wholesomeness is taken away; so the soul and body, the parts and powers are the same, but the soundness for their work, to fit them to proper things in due sort, is lost.  
All this while this must be remembered, that we understand it of matters of the spirit and everlasting life. For otherwise, natural men have many excellent parts, for worldly knowledge of the creatures, arts, policy, and such like. So Paul showeth, 1, Cor, 2, 14.  
This cometh by the disobedience of Adam and Eve, in whose loins we were, who is our root, with whom we stand or fall, of whose juice we savour and relish. For as in matters of treason, the Father tainteth all the blood, so is it in this case.  
The Parents propagate this, neither is it, as the Pelagians dream, only by imitation. Rom: 5, 12, 16, 17, 18, 19 1, Tim: 2, 14.  
And it spreadeth over all mankind (Christ excepted) the Virgin Marie is not free.  
Besides, it subjecteth to the wrath of God. Rom, 5, 18, and seventh chapter, 24. verse.  
Even in the very regenerate. It is not imputed indeed, but yet there it is, howsoever the Tridentine gloze, would corrupt the Canonical text.  
Lastly it inclineth to sin. Rom: 7, 23. This never could the heathen understand.  
But here four questions are to be answered.  
1 What is the proper seat of this sin? Aun. The whole man, but specially the mind and will.  
2 Against which commandment is this sin? Auns. Against all and every of them.  
3 How cometh the soul to be infected with this sin, since it is immediately created of God, and not begotten by the parents, as the body is?  
Auns. Better it were to seek to shake it of, since every one must confess that he hath it, then curiously to search how he came by it, even as to cure a soar, and lift out of a pit, rather than to stand questioning how those dangers came.  
Some think that this hangeth upon the appointment of God, who gave all things to Adam, not for himself only, but also for posterity, not as a private man, but as the root and head; who standing, all other should continue with him, falling, bringeth all other down: & because the soul is part of the party, the body infected, causeth the soul to be so accounted. But this is not sufficient.  
Others think, that the soul is indeed created at the first pure, but yet weak, and as soon as ever it is joined to the body, receiveth tincture and infection. Both answers have learned Authors, I like the last.  
4 Can this sin be quite taken away in this life?  
Auns. No, so as that it should not be, but is taken away, as that in the elect & regenerate, it is not imputed. For the relics (as the Fathers speak) are left to exercise us with.  
Thus much for the opening of the words and meaning, see what we may further learn.  
1 In that that David being checked for one sin, thinketh of more, and even the root of all, he doth as others of the children of GOD do, and must do, so seriously think of one sin, as that they find out others, even as when one useth a light to seek some one thing, he thereby seethe others.  
So thought David of the sins of his youth, Psalm, 25.7. and others, Gene: 42, 21. Prou: 9.9. Wherefore, that is no good confession, that findeth not out daily more and more sins.  
2 By the word, behold, we must remember, that our original sin should be very well known, and thoroughly perceived of us: but it is quite otherwise, few or none perceive it.  
3 The more seeing into the heinousness of this sin, so we take heed of Flacias' errors & others, is good profiting in grace, otherwise then the Papists are wont to lessen it.  
4 Seeing this sin is so natural and engrafted, bred in the bone, we had need arm ourselves continually against it.  
5 Presume not too much of good natural dispositions, in matters of the worship of God, the best are infected with original sin, than which there is no worse poison.  
6 Parents must be careful, that as they naturally beget their children, and so infect them with original corruption, they procure their regeneration to wash away the filth hereof, by endeavouring to make them partake the merits of Christ, and also the power of his death, to destroy the body of sin.  
7 Never look to be free in this life from it, neither be discouraged if you take some foils by it, wish to be clothed upon.  
Thus much for the setting down of this sin, now followeth the laying open of it, and making more clear.  
Verse 6 Now the laying open of it, is in the 6 verse, & is by comparing with the quite contrary in the first creation. Whereby the heinousness of this will more clearly appear. For whereas God loveth truth in the inward affections, and teacheth wisdom in the secret heart, is not David out of square, that from the first is confectioned with sin? What a shame is it, that Gods will by my fault should be violated? Now of opening, there is the 

Matter.  
notoriousness of it, as before    
The matter is in two speeches, 1 Thou lovest truth in the inward affections. 2 Thou teachest me wisdom, etc.  
But first come to the words.  
Truth, in Scriptures signifieth diversly, more than need to be spoken of here. In this place, I judge it to be put for righteousness, as that which in Gene: 24, 49, our English books have truly, the 72 Interpreters have doing righteousness: so is truth taken, Ephe: 4, 21, for true obedience, which is called righteousness, ver: 24. so Esay 26, 2, the righteous Nation is said to keep truth, by way of interpretation, to which purpose look Esay, 59, 14. but doing of truth, john 3, 21, is most bright. So is it, I take it here, sincere obedience actually performed to the Law of God. It is called justice, Ephe: 4, 24. And is a part of the image of God, by a meton: of the adjunct for the subject.  
And is first here named, because it is more manifest, though not more necessary than wisdom.  
Lovest, in the preterperfect Tense, and is always true & present in God, yet I take it, we may fitliest interpret in the preterpluperfect Tense, hadst loved, that is, didst always so love, as that at the first, thou createdst man in it, & art now angry with me for having lost it. For I judge the Prophet hath respect to the image of God at the creation.  
Inward affections, in Hebrew, the reins, some say the heart strings. A trope, showing the seat of desire and affections, which they note is in the kidneys. Hereby the Prophet meaneth the will and affections.  
Wisdom, is knowledge mentioned. Coloss: 3, 10.  
In the secret of my heart, the Hebrew is only in the secret, meaning indeed the heart, which is hid and covered with a film, that it doth not appear. He meaneth the mind & understanding.  
Hast taught, I think for hadst taught, as before respecting the creation.  
These are the words. Now because one thing is meant in both these manners of speech, therefore not curiously speaking of them a sunder, let us consider them both together, according to their intent.  
The Prophet laboureth to set out his corrupted estate, with that which was at the first creation, the which the Scriptures call by the image of GOD, which David no doubt here pointeth out.  
Now the image of GOD, is the likeness to GOD, and was in 

Angels.  
Men.    
We only must consider of it as it was in man, and is here set down to be truth in the inward affections, and wisdom in the secret heart.  
Where by the way, note the error of the Anthropomorphites, thinking God like to man's body: though Luther think they be falsely charged with this error.  
Now, in this description of the image of God, we may consider in what parts, and what things this likeness is.  
The parts are 

Inward affections.  
Secret heart.    
That is, as we heard before, the disposition of the will, judgement, and affections. Indeed man's soul is a spirit, somewhat like God, and had princedom over the creatures, as a shadow of God's sovereignty: but the seat of likeness most principally is the heart, judgement, & affections.  
The things wherein this image is, first wisdom or knowledge, Col: 3, 10, which the devil can tell. Gene: 3, 5, and here is called wisdom, and is a full comprehension of things, to performance of the will of GOD, for happy estate in Paradise.  
This had with it, understanding of the moral Law, all arts, knowledge of all creatures, as in Adam, & somewhat in Solomon.  
And this was engrafted that a man needed no Master.  
The second is justice, Ephe: 4, 24. Full obedience to the will of God in desiring, thinking, willing nothing but Gods will. This is here called truth.  
Now these things were loseable, and indeed were lost, which we never here shall fully recover.  
This is it which here the Prophet so dolefully mourneth for.  
1 Shall we now need to be put in mind, that the word behold, here also doth put us in mind, that every man ought to know these things, which few do?  
2 Or that always thinking of this downfall, we should continually mourn?  
3 Besides, here have we a glass to trim ourselves by, and a precedent, whereafter we ought all to fashion ourselves.  
4 And that in the practice hereof, we should begin from the reins and heart, where the seat of these things are, otherwise, we bridle the horse at the wrong end.  
5 Lastly, here is matter enough for all a man's life time, so as that he cannot be idle, but had need be repairing till he prove like God.  
Verse 7 Thus much for the enlarging of original sin, and for the confession, and so for the first particular part of this Psalm in the Prophets own behalf.  
Now followeth the second particular part, consisting of sundry suits and desires unto God, from the beginning of the 7 verse, to the middle of the 14.  
The first is verse 7, A most earnest desire, and hath two branches: the first, for forgiveness of sin; the second, for imputation of righteousness, whereof both are conditional, and presumed by faith.  
The first, purge me (as I persuade myself thou wilt) with hyssop, I shall be clean. Which is as if it were, If thou purge me etc. Wherein the settledness of faith, as in all other petitions ensuingly made, is to be remembered. In vain is it to pray without some persuasion of being heard, when we have commandment to pray, promise to be heard, & experience that others have been heard: as before hath been declared.  
Of this first there be two members, whereof the one is cause, the other the effect. The cause, purging with hyssop; whereof one seemeth to be the principal, the other helping.  
The principal is purging. The signification and form whereof is to be considered.  
The signification showeth, that he desireth to be made clean from fault. Not that there should be none in him, (for who is free?) but that it should not be imputed. Which though it never be in any party severed from imputation, yet for teaching sake it so may be.  
The form of the verb is the future tense, for the Imperative mood, most usual in scriptures, which declareth a full assurance and persuasion of faith.  
The helping cause is Hyssop, some translate it moss: one thinketh it may be Rosemary, whereof their legal sprinklings might be made. But the Author to the Hebrews, taketh away all doubt in the 9 chapter 19 verse, having the word hyssop.  
For the better understanding whereof, it will not be amiss to have recourse to the ceremonial law. Where levit: 14, 7, it is used in purging of Leprosy, and Numbers 19, 9 for lesser uncleanesses, both which no doubt David thought of when he penned this: judging of his sin, as of Leprosy, not neglecting the desire to be purged even from the least. Mention likewise is made of Hyssop. Exod. 12.22. But the other meaning ought to like us for the 9 to the Hebrews.  
But some man may say. Why is there so often mention of Hyssop made?  
Aun. Not for that it hath any force of itself to cleanse the soul, but having some natural property to open and cleanse the body, was appointed of God as it were a sacramental sign, and doth very fitly represent the blood of Christ, who cleanseth us from all sin. 1, Ioh, 1, 9, so do the Bread and Wine in the Supper, water in Baptism, represent Christ.  
Now than this Hyssop is not for itself, but to represent the sprinkling of the blood of Christ. 1, Pet, 1, 2, Hebr: 9, 14, 19, 20, 21, 22, 23, that is, the death and sufferings of Christ applied.  
So as that the Prophet desireth the sacrament of sprinkling, with the fruit thereof.  
First therefore it is manifest, that he understood the ceremonies or sacraments, as every Christian should.  
Secondly, he knew that they all did tend to Christ.  
Thirdly, and rather desired the fruit thereof, then rested in any outward act.  
The Papists abuse this place for their holy water, first, whereas all such legal ceremonies are dead everlastingly. Secondly, neither have they any new commandment from God. Thirdly, nor can they ever show, that the sprinkling for the act only done (as in their holy water they imagine) did good to the soul.  
Now in that the Prophet nameth this first, he teacheth that our care should be first & greatest for pardon of sins, than all other things follow.  
Thus much of the cause: Now followeth the effect, and I shall be clean. Metaphor: that is, I shall be free from fault. Whereby he showeth. 1 That by Christ he shall be fully cleansed, so as that he shall need no other means to take away any remainder by occasion of sin: no there shall be no relics to be satisfied for in Purgatory.  
2. That this is solely by Christ, for he speaketh it without doubt, that he shall be clean, that is, by imputation.  
This is the first branch, the second followeth.  
Wash me, and I shall be whiter than snow. This is for imputation of righteousness. Hereof there are two parcels, as before, the first the cause, the other the effect.  
The cause is in the word wash. Whereby he either hath respect to the Priests washings of themselves, or the leprous persons: but of this enough before. Which besides purging is mentioned, because Christ came as well by water as blood. john 1, 5. water signifying full holiness.  
The effect, I shall be whiter than snow. An hyperbolical metaphor: meaning, he shall be most perfectly clean.  
Now by both these sentences, one thing is principally meant, as is often seen in the scriptures. In both which jointly we may consider, 1 The necessity of this justice. 2 The desire of it. 3 The commendation of it.  
The necessity appeareth, in that the Prophet maketh it his first suit, wherein alone is everlasting happiness, Psal. 32, 1, 2. Rom: 4, 7. So as that indeed without this, there can be no favour looked for at God's hand. It is the wedding garment, and the one thing necessary, without the which, like jacob in Esau's clothes, we never shall obtain the blessing.  
The desire of it followeth. Purge me with Hyssop, wash me. Wherein are, 1 The person purging and washing: 2 The thing wherewith this purging is, Hyssop. 3 The party receiving, I David, purge me. God, even the whole Trinity purgeth: the Father, for the Son, & by the holy Ghost. And that only I, even I for mine own sake put away thy sins. Esay 43, 25.  
God thus doing this, is said in scriptures to impute, that is, to account or reckon, and is a borrowed kind of word taken from debts or reckonings, as when I own a great sum, and my surety payeth it for me, my creditor canceling or delivering my band, doth impute that payment unto me. This is not a putative righteousness, as the Papists falsely charge it to be: where they fet themselves against GOD, while their Priests take upon them, the power and act of forgiving sins.  
The second is the thing wherewith this purging & washing is, and that is here Hyssop, and water, signifying unto us the full righteousness of Christ, which is his obedience unto the death for us.  
Christ is God and man, his manhood suffering, his Godhead giving merit thereto.  
His obedience is active, or passive.  
His active, is the fulfilling of the moral law, in the rigour of it.  
His passive righteousness are his sufferings, from the beginning of his incarnation, to his resurrection, which were very many, very grievous, and with the feeling of the anger of God, and becoming a curse.  
Both these are counted to us, to the pardon of all sins, fault, and punishment, and the counting of all righteousness and favours with that.  
Now that which is said of Christ, is to be understood of him alone, without mixture of any other thing whatsoever: nothing beside being able to make so white, as Christ's righteousness.  
The third thing is the party receiving, & that is David. And here, as there is imputation on God's part, there must be application in the party praying, to wit, faith. For as the sprinkling of the Hyssop and water was received, so must Christ be. Hear therefore faith is most necessary: to the full understanding whereof are necessary to be known, 1 The object. 2 The parts. 3 The properties of it.  
The general object of faith, is the whole word of God, but more particularly the doctrine of salvation by Christ, as the marrow and pith of the Scriptures.  
The parts of faith are three. The first knowledge, which is a perceiving of the meaning of the word of God, but especially of salvation by Christ, which then we may judge to be sound, when we can discern falsehood, when we rest upon grounds of Scripture, when nothing can drive us from it.  
The second, assent, which is a full persuasion, that the former is true.  
The third affiance or application, whereby we are persuaded that the word of salvation, and so salvation is ours. And here indeed lieth the chief force of faith, whereas the wicked may have the other parts.  
The properties follow, 1 Commonly it is small and weak. 2 It desireth to increase.  
3 It maketh the heart to think most highly of Christ.  
4 It will change the whole man.  
The commendation of this justice followeth, I shall be whiter than snow.  
Quest. How can this be, seeing every where the Saints in Scriptures do disavow their own righteousness, and are ashamed of it?  
Aun. Righteousness is twofold, of 

justification.  
Sanctification.    
That which the Saints mislike, is the imperfectness of their sanctification, not of justification, which can have no blemish. Indeed sanctification is never severed from a party justified, yet it must be distinguished from justification.  
Gather then from hence, 1 That Christ's righteousness imputed unto us, is most perfect, that God cannot in the rigour of his justice find fault with it, else could not the Prophet by it be so white.  
2 When we consider of righteousness to abide the judgement of God, all our own, of never so inward sanctification, must be removed.  
3 That perfectness may stand with unperfectness, that is perfectness of justification, with imperfectness of sanctification.  
4 That all justified parties, are justified equally, every one partaking the righteousness of Christ. Mary and Rahab, Peter & the thief. It followeth not from hence, that glory should be equal.  
Thus much of the first particular petition: the second followeth in the 8 verse, Verse, 8 Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.  
This particular desire, is for the further confirmation of the former, and is a fruit of that. Wherein we may consider two things. 1 That which is prayed for. 2 The end. That which is prayed for, is, Make me to hear joy & gladness. The end, That the bones which thou hast broken, may rejoice.  
In that which is prayed for, we may consider what is desired from God to be bestowed, than what of the Prophet to be received.  
That which God is desired to give, is to Make to hear. That which the Prophet would receive, is joy & gladness.  
The manner of words, thou shalt make me hear, it is in steed of make me to hear, by a very usual manner of speech in the Hebrew tongue.  
Now surely, very fitly is this desire joined to the former, as in the 32 Psalm, after the doctrine of forgiveness of fins, rejoicing, verse 11. So Rom, 5, 1.1, john 1, 4. So as that without the former this can never be, and where the other is, there this is.  
Howsoever the words here stand, the first in nature, which the Prophet prayeth for, is joy and gladness.  
joy and gladness, though they much agree in one, yet is the latter some increase of the former.  
joy is a sweet motion in the soul, upon opinion of having some present good. Which according to the cause & object is divers. For when nature is delighted with any thing pleasing or preserving it, then is natural or fleshly joy, so when the regenerate part is delighted with some grace or heavenly thing, this is holy or spiritual joy, which is chiefly meant in this place. Sometimes indeed God giveth comfort of this world, but it is not general, nor simply to be prayed for. This is a fruit of faith. And is peace of conscience increased, arising upon the sweet feeling of God's love in Christ, whereby we can be cheerful in afflictions.  
And that it is peace of conscience increased, it is clear. Bare peace is but quietness, joy must needs be more, and therefore followeth upon peace. Psal, 32, 11, Gala: 5, 22.  
Besides, it is with such a feeling of the favour of God, as that it is part even of the kingdom of God, Rom, 14.17. And therefore by Peter is called glorious joy. 1, Peter, 1, 8.  
How it maketh to rejoice in afflictions, Paul showeth, Rom: 5, 3.  
Now no doubt David prayeth for this, as it should be in the children of God, for Paul 1, Thes. 5, 16, requireth them to rejoice evermore, & to the Phil: 4, 4, Rejoice in the Lord, and again I say rejoice.  
Having thus in some sort seen the meaning of this first branch, we cannot but learn somewhat by it.  
And first, that howsoever all joy have some sweetness, yet the Prophet desireth none that is of the world: So ought we to do, and if God send it, to endeavour to use it aright, which is very hard.  
2 Again, in that he is thus earnest for this joy, it appeareth that either he had it not at all now, (as was most likely by reason of his grievous sin) or not in such measure as he longed for it. And sure it is, that nothing quaileth & allayeth this joy more than sin.  
3 A man may be in the favour of God, and always not feel joy in the holy Ghost. Indeed it is an excellent gift, but such as many times Gods children want, though never they want matter to make them rejoice.  
This is the first branch prayed for, the second is gladness: this is increased joy. He feeling intolerable grief for sin, can never be satisfied, but wisheth all comfort to his broken heart. So did he Psalm, 32, 11, and Phil: 4, 4.  
Now indeed well might the Prophet be stirred thus up to pray, for the sundry great causes of grief, which he might find in himself, as other the children of God, who sometimes may be brought so low, as to think that all God's comforts are too little for them.  
1 So as that men must not give over, though sometimes they be brought so low.  
2 Besides, it is a good sign to find the want, and long for the having of this joy, and the more the better.  
Now followeth the thing which on God's part he prayeth for, Make me to hear. Wherein is the Author, and the means.  
The Author is God, who only can give this joy. Ioh: 16, 22. So as that it never can by any be taken away. To whom we must only seek.  
1 The means is hearing. For this joy being a fruit of faith, is bred by the word of faith, which especially is the Gospel: so as all must attend thereto.  
2 In that he desireth to be made to hear this joy, whereas joy indeed is rather in feeling, he showeth that we must hang upon the word, waiting against hereafter to be full possessed of this joy, here we hear of it, after we enter into it, according to that, Enter into the joy of thy Lord.  
Thus much of the thing, now followeth the end, That the bones which thou hast broken, may rejoice.  
It is allegorical, that is, one thing is said, and another is meant. The Prophet's mind is to find some sweet comfort, after great grief, he useth a comparison of broken bones, which are marvelously painful to any in whom they are, & he seemeth to fetch this speech from the practice of Lions, who first break the bones, & then devour. So saith Ezechiah in his great grief, Esa, 38.13. He broke all my bones like a Lyon. For so in Daniel 6.24. are lions said to have broken the bones of daniel's enemies, ere ever they came to the ground. And therefore it is observed in the first book of Kings, 13. chap. 27. verse, that when the old Prophet came, and found the body of the younger Prophet dead, that the Lion had not eaten the carcase, nor broken, (for so the Hebrew is) that is, the bones of the Ass.  
So as in the midst of this grief of David, he seemeth to himself to see God as a fierce Lion to come upon him, and put him in great pain and more fear. All this is in the conscience, so as that unless one have felt the wound of spirit, he could hardly guess, that it should have such terrors.  
See in David, that the greatest griefs that are, do not straightway show a desperate estate? God can even bring to the gates of hell, & yet raise up again, as he did him.  
2 And yet that it is a good thing, according to the greatness of sin, greatly to sorrow. Our Saviour liked it in the woman, that washed his feet with her tears.  
3 But always in the midst of terrors, we must take heed, we be not driven from God, and only pore upon our griefs. For David now could pray, that these his bones might rejoice, that is, that he might feel as much comfort as he had felt sorrow. Showing, that as God can, so many times he doth send marvelous joy after grief.  
Thus much of the second petition, a third followeth. Verse, 9 verse, 9 Hid thy face, etc. Which is in part a repetition of that which was generally prayed for, in the first verse of the Psalm, & is in itself, a desire for to have pardon of sin.  
It consisteth of two branches bearing the same fruit, and signifying the same thing. The first branch is, Hid thy face from my sins. Which words are not in their proper meaning. Face, is put for the eyes, and eyes for sight and knowledge, from whence ariseth bewraying of mislike. For when we see a thing that displeaseth us, we bewray our mislike by our countenance. And therefore David would have God not to look upon his sin, lest he should, as he justly might, mislike him.  
Hiding, is, that David's sins come not into God's sight.  
But here may be a question, How can any thing cover God's eyes, who is all eye, and every where?  
Answer. These things are not spoken properly, but to our capacity, whereby David's desire that God should not so take knowledge of his sins as he should punish them, is set down. Indeed nothing can cover God's eyes against his will: yet himself may shut his eyes, or wink, as Acts, 17.30. and though he cannot choose but know our sins, yet he may choose, whether he will mislike us (being in Christ) or punish us for them, which is the thing that David desireth.  
Now the only veil that covereth God's eyes from beholding our sins, is Christ, and his righteousness, which God the Father beholding, doth so like and take such pleasure in, as that he respecteth not our unworthiness, nay looking through Christ, doth account us worthy.  
The other branch followeth, Put away all mine iniquities. Which because it was in the beginning of the Psalm, needeth not here to be treated of.  
Now followeth a fourth desire in the 10. verse. Verse, 10 Create in me a clean heart, etc. And this is for sanctification: as also hath two parts in it, whereof the one doth serve to expound the other.  
The former is, Create in me a clean heart.  
Heart, is not put for the fleshy part of the body, but for the soul, which keepeth especial residence there, and not for the substance and powers, but qualities; and though it be all over the body, yet hath it the chair of estate in the heart, according to the Scriptures, otherwise then some Philosophers & Physicians writ, that it is in the brain.  
So as that the Prophet here meaneth the very fountain, and head spring of life and all functions thereof.  
This is the more to be marked, for the order, in that he desireth to have the heart wrought upon: because that, 1 without the heart, nothing will be clean in man.  
2 With the heart always the rest of the soul and body followeth.  
It is therefore all our duties, to labour to have our hearts wrought upon first. For as the heart in the body, the root in the tree first are made; so must it be in grace, the heart and soul must be settled first.  
After he prayeth to have this clean, that is, free, not only from the guilt of sin, but from the filth and corruption of it, which is especially meant.  
Creating, to speak properly, is to make of nought, and is used here unproperly. The Prophet speaketh according to his own feeling, and present judgement of himself, as though he had lost all, and had no goodness in himself. No doubt the Prophet's heart was in part clean, though not so much as he desired.  
These things thus opened, here cometh a question first to be answered.  
Quest. Whether David could have lost the cleanness of heart, having once had it?  
Aun. No. The gifts and calling of God, that is (as I take it) the gifts of effectual calling, are such as God never repenteth of or taketh away. Faith, hope, and charity, are abiding gifts, as sure as the election of God, which is unchangeable. Indeed the children of God, if we only considered them in themselves with their enemies, might fall away, but being founded upon the unchangeable nature of God, and immutability of his counsel, they cannot, the gates of hell shall not prevail against them, the elect cannot be deceived or plucked out of Christ's hands. Nay, certain it is, that David did not actually lose his former cleanness. For sure it is his heart smiting him (as here it did) so doing before in less matters, it was not wholly void of cleanness. And again, it could not pray for cleanness, if it were not somewhat clean.  
This is most sure, that by grievous sins much filthiness cometh to the soul, as by a boisterous wind a tree may lose his leaves and some branches, so as that the party sinning, may be brought into as great passions almost as if he had lost all, but the desire of the grace is an unfallible certainty of some grace of that kind.  
The Prophet therefore desireth not a clean heart, because he had it not in no sort, but because he could not so well perceive it in himself, and take such comfort in it, as he had done before, and for that he desired it a great deal more than now he had it. So learned, so rich men think themselves not learned, not rich, in respect of that which they do desire, and when the Sun is up, the Moon seemeth to have no light.  
Well then, in that the Prophet desireth this clean heart, whereas sundry other parts were unclean beside, he showeth, that, 1. of all uncleanness, that which is of the heart is most filthy, there being (as it were) the common sink of all sin in a man, so as that howsoever the channels be cleansed, if the drain be not, little cleanness will be procured.  
2 In that his filthiness maketh him pray for fresh cleanness, as though he had not any, see to what a pass some gross sin may bring a man unto, even to doubt of his estate, touching his cleansing, and so being in the favour of God.  
3 No doubt it is a very hard thing to cleanse a heart, only able to be done by God himself.  
4 There is none but with David may find filthiness in his heart, from whence he might desire to have it purged. For this purpose read Mar. 7.21.22. and 2. Cor. 7.2.  
5 Now David so prayeth for a clean heart, as that he doth not neglect pure hands, etc. A pure heart will cleanse the whole body and soul, wheresoever it is. Psal. 24.4.  
6 Never can any of the children of God, content themselves with the begun cleanness which they have, but they always will be growing in it.  
7 Now seeing it is thus, it is our parts to desire cleanness as well as David. For that with it we shall see God. Math. 5, 8. Look Psal. 24.4. Heb. 12, 14.  
8 Now God only worketh this. Ezech. 36, 26.  
By his word, faith, and Spirit, regenerating and renewing.  
But here a question may be made.  
Quest. How may one know, whether his heart be clean, yea or no?  
Answer. If he have the former things, whereby it is wrought. Besides a clean heart, 1. will desire to have clean hands, and so every part and power of soul and body, 2. will hate even the garment spotted of the flesh, 3. will never flatter itself in secret, 4. will be willing to be examined: unclean persons will be loath to be found in their filth.  
Thus much of the former part, the latter followeth, and is almost the same with the former. First somewhat for the words.  
Spirit, among many things in Scripture which it signifieth, is here put for the motion and stirring of the mind. So Luk. 9, 55. Num. 14.24.  
Right, doth signify settling, 1. In the favour of God, 2. and obedience to him.  
Renew, that is, refresh that which is somewhat decayed and blemished, restore it to the former perfection again.  
Within me; that is, such as may spread over my whole person.  
Consider then. 1. That seeing David prayeth for this right spirit, which is constant, that there is such an one, and that one may have it, and pray for it by faith.  
2 That all are to labour to be constant in persuasion of God's love to us, and in performance of our duties to him.  
3 That even first thoughts and rising motions, are to be looked unto and ordered.  
4 That these good motions will fade, and decay in us.  
5 That we have great need to have them often refreshed and renewed in us.  
Verse, 11 Thus much of the fourth petition, now followeth the fift, in the 11. verse, and seemeth to be a deprecation, or desire to have some kind of punishment kept from him.  
Some take it to be all one with that which went before, nevertheless I take it to be distinguished from the former. For although sometimes in one verse the latter is all one with the former, yet is it not wont so to be in divers verses, and especially in such short Scriptures, but upon some special occasion.  
This desire than containeth a request, to have particular judgements or punishments kept from the Prophet. For to the fault of sin, belong divers rods & scourges, which the Prophet here feareth.  
Now this desire hath two parts. The first, Cast me not away from thy presence, the other, take not thy holy spirit from me. In both the which the Prophet David seemeth to have respect to Gods dealing with Saul, whom he cast off from being King, as to have the kingdom to continue in his line, and from whom likewise he took his good spirit.  
The presence or face of God in Scripture signifieth sundry things, which were too long to recite: here it containeth three things. 1. Favour of God, 2. The place of the worship of God, whence the face and favour of God may be perceived So Gen. 4.10.14. jon. 1.3. 1. Sam. 26.19.  
3 Service before or in the presence of God. Which in David was his service in governing the kingdom. So Math. 18.10. job 1.6. Esth. 1.14.  
These the Prophet desireth not to lose.  
Cast me not, take not these away from me in an anger, otherwise I shall endeavour to bear the loss patiently.  
First now let us learn by David calling to mind Gods dealing toward Saul, to profit and be the wiser for God's punishments in others.  
2 Let us a little inquire, whether this favour the Prophet feareth to lose, be for and to salvation, or in things only belonging to this life? For the clearing whereof some sentences must first be set down.  
1 David had the favour of God to salvation.  
2 David could never fully and for ever lose it.  
3 David might have the feeling of it so impaired, as that he might fear that he should lose it.  
4 Nevertheless this favour is not here meant: but that favour whereby God first gave David the kingdom, advancing him to the honour of being God's Lieutenant to govern his people, in having God for his defence and grace, as Saul had for a time. Which favour among outward things, is the greatest in the world.  
This David desireth may not be taken from him, not so much for the kingdom sake: as 1. That God might not bewray to others, that he was displeased with David.  
2 That David might not by occasion hereof, cause the adversaries to blaspheme.  
3 That yet David might have his high place, from whence he might make open confession and acknowledging of his fault to all his kingdom.  
Thus much for that question.  
1 Now all that are above others, if they mean to keep their wealth, & honours in the favour of God, they must take heed of sin.  
2 Since that kingdoms are taken from Princes, and so marvelous change and troubles come, we had need pray for Kings that they sin not, and if they sin, that they may repent.  
3 That even for sins, God taketh away outward favours.  
4 That in outward callings, men should remember to labour in them, as serving before the face of God.  
5 That in the lesser matters, as any outward thing, it grieveth the servant of GOD, to see any displeasure of God.  
Hitherto the first part, the second followeth, Take not thy holy spirit from me.  
Spirit, doth here signify the gift of the Spirit, as else where in Scriptures.  
I do not think that the Prophet's meaning is, to speak of the spirit, which is called of sanctification (which howsoever a man may fear to lose, can never yet fully be lost) but of the good spirit of the holy God, which spirit is said to have departed from Saul. 1, Sam. 16.14, Saul had not the sanctifying spirit of God (unless only in restraining him.) Indeed he is said to be an other man, that is, furnished with other gifts than he had before, whereby he was enabled to govern the kingdom, as in the book of judges, the spirit of the Lord is said to come upon the judges, that is, the work of the spirit, in sundry gifts and abilities of the spirit for government in war and peace.  
As Saul therefore lost such gifts, so David prayeth he may not, to wit, love of his Country and people, prudence, courage, making good laws, felicity, or good success.  
He teacheth us then, 1. That sin deserveth not only the impairing of saving graces, but the loss even of gifts meet for a man's particular vocation. So God threateneth Mal. 2.2. to curse their blessings, and saith, Ezech. 20, 26. That he polluted them in their gifts, so Nabuchadnezzar is said to be turned into a beast, Dan. 4. That is, to lose the use of reason: after the same manner Nabal became a sot or a stone. 1, Sam. 25.37.  
2 That even the gifts of a man's calling, are from the Spirit of God, so as not the meanest calling or gift belonging thereto, is to be despised.  
3 That every one is to endeavour to have, to preserve and increase the gifts of his calling.  
4 Now as all gifts are good, so those which are for the ordering of family, city, or kingdom, are most excellent.  
5 Mention of the holy Spirit is made to teach us, that all duties are to be done holily.  
They are done holily, when: 1 First the kind of life is warrantable by the word of God, that is, when it any way setteth out the glory of God, or procureth good to others.  
2 The party performing any duty is in Christ, & repenteth for sins.  
3 He doth the duties for conscience to God, & as in the presence of God.  
4 In the undertaking of duties he calleth upon God.  
Hitherto the fift petition, the sixth followeth, verse 12. Restore me to the joy of thy salvation. etc. Verse, 12 Wherein he desireth to have the gifts of the Spirit given him again, which he had lost, by reason of his sin. For sin doth mightily daunt and dull the graces of the spirit.  
Of this petition there are two parts: one, to have the joy of God's salvation, the other to be established with God's free Spirit.  
Restore, doth properly signify to return that which is not a man's own to the proper owner. But so can it not be taken here. For all things are properly Gods, nothing our own. Hear therefore David desireth to have those things given him again, which he had before, and hath now lost.  
joy, doth signify cheerfulness of heart. Look verse 8. & with it always seeking upon conceit of want, hoping to have in seeking, resting in having.  
Salvation, doth not here signify the estate of blessed life, but outward safety, when as the prophet can, wanting any thing, come cheerfully to God, seek to him, be persuaded of his help, and find it. So is it Exod, 14, 13. Psalm. 3, 3. and that we so may understand it here may appear, because,  
1 That everlasting salvation can never be lost.  
2 God for sins taketh away outward safety & deliverance.  
3 God doth threaten some such thing to David by Nathan, 2, Sam, 12, 10, 11.  
Now this outward salvation, or safety spoken of, hath with it, 1 Gods promise to help: 2 and certain performance thereof.  
Note then 1 that sinners not repenting, have no security even of outward estate, nor can have any heart to seek unto God: it is otherwise with the godly, God hedged job.  
2 That Gods children, even in their prosperity, joy more in God's favour to them, then in all outward things.  
3 Now howsoever David here prayeth for outward things simply, he understandeth conditions, 1 according to the will of God, 2 as far as God seethe good for him, 3 so as always by them he may the more be persuaded of God's love to him: so must we.  
4 David ascribeth all outward safety to God, what means so ever he had, so must we.  
5 David felt God's saving of him, men must not use the benefits without some feeling of them, that they may the more be thankful for them.  
Hitherto the former part, now followeth the latter. Establish me with. etc. Wherein we may consider two things, the kind of favour he prayeth for, and the matter wherein he would have that favour appear.  
The kind is in the word 'stablish, & is a borrowed speech, signifying to make steady, to hold by the hand, else he should fall.  
God upholdeth all things by his word and power, and so doth he every creature, even the wicked: but he upholdeth his Church and children more especially with his grace & love, as a mother or nurse the child, which is like to fall, this upholding or establishing is understood here.  
Now this is the assistance of the holy Ghost, whereby the child of God is upheld daily in the duties of the worship of GOD, and his particular calling. This hath always in it, 1 truth, 2 frequentation, 3 continuance, which is especially understood.  
I gather then from hence: 1 That from the corruption of sin in a man, a man may often fall into the same sins.  
2 That God only can uphold them. They who desire to be upheld by God, must lay their foundation in salvation by Christ: 2 They must use all means: 3 That unless a man be established, all is in vain.  
The matter wherein he would have this favour showed, is God's free spirit. Spirit, doth signify (I judge) the motion of the mind, stirred by the Spirit of God, from whence all good things in us should proceed.  
Free, doth signify that which the Latins call ingenious, which hath in it, 1 honesty, 2 cheerfulness.  
This if it be wanting, maimeth all duties.  
1 This, sin quencheth: so as wheresoever this is absent, sin is present.  
2 All must endeavour for such a spirit: only Christ & his Spirit worketh such an one. We may know it thus.  
1 It always will be busy in the duties of godliness, and ones private calling.  
2 It is glad when it hath any occasion to do such duty.  
3 It is diligent, first and last.  
4 Needeth no great spurring on.  
5 Doth things for the duties sake, and his calling.  
6 Is not discouraged though it suffer for well doing.  
7 Will hold out though it be alone.  
8 Always maketh excuses from the businesses of godliness and particular calling, not any other to excuse from them.  
The 13 verse followeth, Verse, 13 which is a digression or swerving aside a little from his continued desires, & containeth a promise of David's, wherein is the duty which David promiseth, and the effect which he looketh for.  
The promise is to teach thy ways unto the wicked: the effect, and sinners shall be converted to thee.  
Where we see by the way, 1 That true repentance is fruitful: 2 Nay, it will not rest in itself, but stretch to others.  
Now in this duty, we may mark the thing the Prophet saith he will do, and the parties to whom.  
The thing is, teaching Gods ways: the parties are, wicked, that is, sinners not repenting,  
1 Who have need of teaching.  
2 Whom we may be with by virtue of our calling to do them good.  
Teach, a man is said to do when he causeth to learn. This a man doth by 1 example, 2 in deed, 3 in word.  
Hear we must understand it of word and example: so as that,  
1 We must speak things of instruction to others.  
2 Be the first ourselves that must do them.  
3 Now what kind of teaching this should be, look psal. 32, 8.  
4 So as that every one should be careful of the salvation of each other: and this work may beseem a King, being as careful to teach as to correct.  
He will teach, but thy ways, that is, God's ways.  
God's ways are either such as himself walketh in, or such as he will have his servants walk in.  
Both may be well understood in this place, so as that sinners ought to know how God dealeth with converts, and what course converts are to take to continue in the pleasing of God.  
Thus much for the duty, the effect is, and sinners shall be converted.  
Sinners, are the same with the wicked.  
Hear might at large be handled the doctrine of the conversion of a sinner to God, otherwise called repentance.  
Somewhat may here briefly be touched.  
Conversion being said to be in men, is taken 

largely.  
straightly.    
Largely, for any change. Straightly, for that which in Scripture is called repentance.  
Some understand it here for that change which is in man, from the feeling of his own wretchedness and misery, to the mercy of God. This is true, but not sufficient & full.  
But I take it to be to be understood in the second sense, as most often in the scriptures the Prophet most fitly setteth it out to be turning to God.  
Turning unto, implieth a former turning away, as indeed every sinner is out of the way, whatsoever they seem to themselves, or others.  
This turning is indeed a change, not of the substance, not of the powers, but only of the properties in desires, & practices of the soul and body.  
The qualities and properties which must be in a party thoroughly turned to GOD, are of the faculties: 1 to fit themselves to their proper objects, as to know, remember, see, hear, etc. that which it should: 2 to do their duties in them cheerfully and constantly of the desires and practices, that they be because they please God.  
This turning is to GOD, which is, when a man in all things consulteth with the word of God, 2 and endeavoureth to do all thereafter, 3 never giving over till in some fort he so can do.  
But that we may the better understand this turning, let us consider the causes, the parts, the properties, and the marks of it.  
The principal, efficient, or making cause, is the Spirit of God, making a man anew. jerem, 31, 18.  
The instrumental is the word of God.  
The matter is whole man in soul and body.  
The form is according to the image of God.  
The utmost end, the glory of God, other middle ends, 1 to certify our own consciences touching our adoption, 2 the edifying of our brethren.  
The properties are many.  
1 It beginneth from within, and is most careful to have the heart first turned to God.  
2 It never can long lie hid, though it desire not much to show itself.  
3 It is always increasing, avoiding the sins the party is most inclined unto, endeavouring for graces & duties most necessary.  
4 In this life it is imperfect.  
5 It is wise, and maketh great account of great, and smaller account of smaller things: so preferring the duties of the worship of God, as that it neglecteth not the duties of particular vocation, and so performeth them as yet the heart is principally to God.  
The parts are 

Mortification.  
Vivification.    
Mortification, is the continual lessening of the practice and power of sin: and striketh at, all it can, at original sin.  
Vivification is a continual renewing and quickening to all holy duties, and appeareth in the desire, purpose and endeavour to do well, recovering itself again after slips.  
Now follow the properties: which can not easily be perceived by all.  
1 Cannot be found in them who are not converted: 2 not easily in such as are babes in Christ: 3 not of any while they are in the fit of grievous temptations, especially of particularity.  
In others they may be found. Some of them are:  
1 A willingness to set a man's self in the presence of God, to think of death, the law, the latter judgement, hell.  
2 A true hatred of sin, yea of every sin, and that in a man's own self.  
3 A desire of spiritual nourishment, word, sacraments.  
4 A love of such as are truly converted.  
5 A delight in heavenly things, and preferring them before the world.  
But here a question may arise, whether sinners when they knew that David was again in favour with GOD, did convert?  
Aun. David speaketh not so much of the effect, as of the sufficient cause, and just occasion. It is hard for a man by the effects to judge that the means were never used. Good means may make one presume of a good end.  
Now if David deemed that upon his finding favour with God, sinners would turn, what might we do upon so many and great means.  
Besides, David showeth, that the best thing for a sinner to do, is to convert.  
And that if sinners convert upon the knowledge of God's mercy to David, how would the godly profit?  
Hitherto hath been the digression, Verse. 14 now followeth a seaveth petition in the former part of the 14. verse, whereof are two parts, the thing itself, and the author of the gift.  
The thing is to be delivered from blood.  
Some learned interpreters, by bloods understand tragical examples, and bloody events in David's stock and house: but they cannot well prove this.  
I think it signifieth manslaughter, and murder. For David now thought upon the murdering of his most faithful servant Vriah, & slaughter of the other in his band: thus are bloods often taken in Scripture. Gone, 4, 10. etc. David prayeth that that fact be not laid to his charge.  
After general confession, a man must come to particulars.  
Delivery is freedom from the fault and punishment.  
Let us then learn from hence, 1 that seeing David was above the compass of manslaw, and yet calleth himself to a reckoning for sin by the word of God, other so ought to do.  
2 What an horrible sin murder is.  
3 Particular sins known, must particularly be confessed.  
4 The same sins will often recourse, and accuse the conscience.  
The Author followeth, who is repeated, with a special favour of his.  
The Author is God, and is here repeated, as a note of faith and boldness in the Prophet. Whereby he showeth, that God, can, will, and that David looketh for help.  
And the Prophet doth the rather repeat it, 1 to affect himself with the considerations of God's majesty, 2 and to stir himself up to pray with his heart, 3 and with all to show how impatient faith is of delays.  
Now this favour is salvation of 

soul.  
body.    
Hitherto hath been the second special part of this psalm in petitions, now followeth the 3, which is thanksgiving, from the latter part of the 14. verse to the 18.  
To this praising is there a passage made, verse 14, 15, & a setting down of the duty of praising in the rest.  
The passage hath the profession of this duty, and correction of the speech.  
The profession is in the latter part of the 14. verse, and hath in it, 1 the kind of duty, 2 the instrument, 3 the matter.  
The kind of duty is singing with joyfulness, which hath great vehemency, boldness, and cheerfulness.  
Vehemency is in earnest setting of the mind.  
Boldness in persuasion, that the duty pleaseth God.  
Cheerfulness is whereby we readily upon the occasion given, break out into the praises of God, and are glad that we have occasion so to do.  
The instrument is the tongue, the mind is not sufficient. 1 God will have the whole man: 2 others must likewise by us be provoked.  
Neither did the tongue only sing, the hand played. So must we, all the ways we can, testify our desire of praising God.  
But some man may say, what doth music help to the praise of God?  
Auns. Nothing simply: 1 by it the mind of the singer is showed: 2 and sometimes the mind dull, is stirred up.  
The matter is the righteousness of God. This is the ditty of his song.  
The justice of God doth here signify the truth of God in keeping his promise, as Rom, 3, 25, 26, to wit, towards sinners repenting. So likewise in the Syriac tongue, justice is put for mercy.  
1 Now David thus singeth even in the house of his pilgrimage. Psalms, 119, 54.  
2 He doth not therefore sing amorous songs.  
3 Now indeed, as all the statutes are to be our songs, that is our delight to meditate in, so especially Gods promises of mercy toward repentant sinners.  
4 May not this be some comfort, that he calleth God's mercy justice: so as that God should not be just, if he were not merciful to sinners according to his promises?  
Hitherto the profession of duty, now followeth the correction of the speech, open my lips. etc. Verse. 15 Wherein the prophet closely reproveth himself, in that he so professed his endeavour of praising God, whereas indeed this is the gift of God: so as that unless God open the mouth, we cannot praise him.  
This correction or mending of the speech, ascribeth all to God, the act of opening the lips, and the effect, My mouth shall show thy praise.  
Open my lips, is a part for the whole, the prophet prayeth for ability sufficiently to praise God.  
1 No man of himself alone can rightly praise God. Natural corruption will stop his mouth.  
2 If a man cannot open his own lips to praise GOD aright, 2 much less can he direct his heart to please GOD, 3 surely he cannot compose his outward man.  
3 And if a man cannot rightly open his mouth, let him not be hasty with it. Ecclesiast. 5, 1. 4 How earnest would his man be to have his heart ordered?  
The effect followeth, wherein is the 

instrument mouth.  
work. Showing the praise of God.    
Praise, is acknowledging or witnessing of excellency.  
God is most excellent every way.  
Showing forth, hath 1 often repeating: 2 particular reckoning up, 3 clear setting down.  
All which we ought towards God to perform.  
Verse, 16 Thus much for the passage to the praise, now followeth the setting down of the praise or thanksgiving.  
And that after two sorts, first by way of denial, then by affirming.  
Both, the denial and affirming, have the 

thing.  
reason.    
That which is the denial, is in these words, Thou desirest no sacrifice, though I would give it, thou delightest not in  offerings.  
This part denieth the unsufficient thing to praise God by 

sacrifice.  
 offering.    
The reason, for that God is not delighted with sacrifice, neither wisheth burnt offerings.  
I think the verse might better be distinguished thus. Thou art not delighted with sacrifice. Thou desirest no burnt offering though I would give it. For the speech increaseth, greater is burnt offering then sacrifice.  
But first know the meaning of the words.  
Sacrifice properly so called, is a part of the jewish worship of God, where somewhat was offered to God.  
It was of two sorts. 1 Propitiatory, to procure favour with God. 2 Gratulatory, to witness thanksgiving to God.  
The second is meant in this place: and that was sometimes burnt offering, which all was burnt and offered up to God. Sometimes called sacrifice when some beast was killed, but part was reserved for the offerer, part for the priest, part offered to God.  
That which in English is translated desirest, were better, art not delighted with, spoken after the manner of men, that is, dost neither command that I should offer it, nor dost so approve of it, when I offer it.  
That which is translated delightest not in, were better wilt not, that is, dost not care for.  
We are wisely for all this to understand this denial, for it may seem strange that God should not like of that which himself commanded, as sacrifice, &  offerings. etc.  
First therefore God liketh not these sacrifices only, and for the deed done as sundry performed them. 2 He liketh them not so much as he doth the other of a broken heart. For so denials are by way of comparison. Look Hosea 6, 6, joel 2, 13. 1, Pet, 1, 12. Thirdly, God liketh them not, as the jews many times performed them. Look Esay 1, & the 66. chapters.  
Que. Did the jews rest only in outward things, & had not those of the life to come.  
Aun. No. The elect jews enjoy everlasting life, as well as any of us shall.  
Que. What difference is between the jews and the Christians this way?  
Aun. In the main matters of salvation nothing, the same God, the same Christ, the same Spirit, the same word, the same faith, hope and charity, etc. In outward things somewhat, they had more sacraments than the Christians, the outward matter of them was divers, the continuance was not for ever, as the Christians are, things were not so clear among them, as among the Christians.  
Que. Why did God ordain that, which afterward he did abolish?  
Aun. The fullness of time was not yet come, and GOD would break the proud heart of the jews by these so many duties.  
1 By this we may perceive, that a man may do duties which God hath commanded, and yet not please God.  
2 That nothing will please God from us, only for the deed done, without inward motion of the mind, with faith in Christ, with desire to please God, by endeavouring according to God's commandments.  
3 Sometimes it so may fall out, that a man may omit some outward duty, without any great fault.  
4 When there is some cause that somewhat of the worship of God should not be performed, never omit the spiritual.  
5 If in David's time sacrifices were not always needful, what shall we now think after Christ, of the abominable sacrifice of the mass?  
Hitherto the part denying, now followeth the affirming part, Verse, 17 showing what are the most acceptable sacrifices to God. Now this part hath in it, the reckoning up of these sacrifices, and the commendation of them.  
The reckoning of them setteth down two, a broken spirit, a broken and contrite heart.  
The commendation showeth, that 1 they are sacrifices, that is in steed of all, 2 of God, 3 such as God despiseth not.  
The spirit and heart, signify as before in the 10. verse.  
Broken and contrite, speeches taken from things beaten into divers pieces.  
Contrite, beaten as it were to dust or powder, broken is opposite to solid and hard, which yieldeth with much a do, of which sort is every man's heart by nature: hence are those speeches, a brazen forehead, an iron sinew. etc.  
The better to know what this contrite heart is, let us first set down what it is, 2 how it is gotten, 3 how it is tried.  
A contrite heart is void of any conceit of the own worth, thinketh itself worthy of any punishment, and esteemeth all it own things most base, followeth the word of GOD into all forms, is comforted at the least sign of God's favour, cast down at the least sign of his displeasure, easily upon just occasion is moved with affections of love, fear, joy, hope, etc., is always full of pity to others, maketh conscience of small things.  
It is gotten only by the work of the holy Ghost. Eze. 11, 19 john 3, 6.  
The Spirit worketh without means, in infants, as in john Baptist. By means of the word, 1 preparatorily by the Law, 2 effectingly by the Gospel.  
The law prepareth, the Gospel finisheth, and worketh grace, as Nilus maketh Egypt fruitful: hereupon it is called the ministery of the Spirit. 2, Cor, 2, 8.  
A helping cause to these, are, 1 privity to a man's own sins, infirmities, slips: these keep the heart the softer. 2 The cross sanctified, as in David, Ezechias.  
Now here is breaking and contrition in two degrees: to teach us how we are to proceed. Not to rest in a little breaking, but to go on to grinding.  
It is tried, for that 1 it chiefly meddleth with itself straightly, hath leisure to look to others, for it findeth itself so broken, that all pains is too little to make it up, as in the publican, the woman. Luke. 7.  
2 It trembleth at the word of God, Esay 66, 2, not only at his works, so did Elie, David, josiah, Ezechiah fear at the word.  
3 Is patiented under affliction.  
4 Looketh not to outward things more than needs must.  
5 Can abide no delay.  
6 Cheereth up itself only in Christ.  
7 Is not hasty to use inordinate means, but hangeth upon God.  
The commendation remaineth. First, that these are sacrifices, that is, one broken heart is as good, nay better than all the sacrifices in the world.  
2 They are of God, that is most excellent, as the hill of God, trees of God, note an excellency. They are the more excellent, for that they are, 1 of the greatest price, 2 most hard to be performed, 3 most rare.  
3 God despiseth them not. It is a kind of speech, where more than is spoken is understood: thou despisest not, 1. thou makest great account of. Esay 57, 15.  
1 So as that none broken in heart should be discouraged, sith God doth like them.  
2 We likewise should not think hardly, but most kindly of such.  
Hitherto hath been the first, Verse, 18 and greatest part of this psalm for the prophet himself: now followeth that which is for the whole Church, from the beginning of the 18. verse to the end of the 19  
Whereof are two parts 

petitions for Zion.  
praises for jerusalem.    
The petition for Zion is, be favourable to Zion for thy good pleasure.  
Wherein are the 

thing. favour.  
manner, for thy, or according to thy good pleasure.    
But first we may perceive, it is our part to pray for others, as well as for ourselves: 1 because of God's commandment: 2 for that we are the better if others be well: 3 We are members of one body, and God is all our Father: 4 but David doth thus more particularly, because he might fear that for his sake, God would afflict Zion and jerusalem.  
Zion was the hill in the City of David, where afterward was built the Temple, & now was the Tabernacle. It seemeth to be put here for the Church.  
And in that for 

persons.  
things.    
Persons are especially those who are of the household of faith. And,  
1 Those parents who beget to Zion, as faithful Ministers furnished, and endeavouring to instruct in wholesome doctrine. Not Wolves, not hirelings.  
2 nursing fathers and mothers, Kings & Queens, Magistrates.  
3 Daughters of Zion, particular congregations.  
These he prayeth may 1 multiply, and 2 flourish for the Churches good.  
The things are: 1 publishing of saving doctrine: 2 frequenting holy assemblies for exercise of the word prayer, and sacraments: 3 withstanding heresies: 4 procuring godly government of the Church.  
The thing be favourable, 1 that is, give these things, 2 continue them, 3 bless them.  
The manner, for thy good pleasure, 1 not for our merits: 2 what measure thou thinkest good.  
The petition for jerusalem followeth, wherein we may consider, 1 object, 2 act.  
Object, the wall. Act, build.  
jerusalem, the chief city of Palestine. First called Salem, Gone, 14, 18. Psalms, 76. After that it was called jebus, judges 19, 10. and of these two names, Jerusalem as jebusalem, though some think of a verb jire and Shalom, which is, shall see peace, and it is in the dual number, as Ramathaijm, 1, Sam, 1.  
With this was after joined the City of David: so were there three Cities in one.  
Now this city was once the joy of the whole earth. Look psalm, 48, 1, 2, 3. and is taken properly for that City before named, improperly for heavenly, or earthly jerusalem.  
In this place it is taken both ways, for the City that then was, and a political state of the people of GOD for afterward, as Esay 2, 3. Psal. 122, 3, 6.  
A political state, is a company of people well ordered & furnished with things necessary for this present life.  
Which may fitly be resembled to jerusalem. Because 1 that as jerusalem had, so other states should have Laws from God: 2 that as in that city, so in others, God should as it were, keep his Court, 3 where should be likewise the pure worship of God.  
Forget not then, 1 that outward things come from God.  
2 That we are to hang upon him for them by faith.  
3 So to seek outward things, as chief to have care for that which is for the common good.  
Thus much for the City for which the prayer is made, now followeth the object, & special thing prayed for: the walls of jerusalem.  
Walls before guns were invented, were the chief strength of a city, so as here they are mentioned for that which is the surest and safest for a political state. Of which sort are:  
1 Godly laws, which are grounded upon the equity of the word of God, 2 leave lest to men and judges discretions: 3 are most for the common benefit.  
2 Good Magistrates for peace and war, these must 1 fear God, 2 hate covetousness, 3 be diligent, 4 respect no persons, 5 seek the glory of God, the good of the country.  
3 Continual succession of good princes. 4 Loyalty of subjects toward their sovereign. 5 Repulsing the open enemy, repressing privy seditions. 6 Wealth. 7 Bringing up of children in the fear of God. 8 A life at all hands framed according to the word of God.  
The act followeth, build, that is, if these be absent, 1 give them, 2 if they decay, restore them, 3 increase them more and more. Thou o God who only canst.  
The thanksgiving followeth, Verse, 19, verse 19, wherein is mention made of the duty, and the acceptance.  
The duty is one and the self same of giving praise, and yet set down in 4 branches, 1 offering sacrifices of righteousness, 2  offerings, 3 oblations, 4 offering of calves, etc.  
Acceptance. Thou shalt accept them. Mark that as prayers, so praises should be in common for the Church.  
Que. How will this agree with the 16. verse?  
Aun. Look that place.  
1 Sacrifices of righteousnesses, as psal, 46, such as are offered according to the intent of God's just law.  
2 In that whole  offerings were in praise, we may perceive that we ought likewise to praise God, 1 fervently, 2 with the whole heart, 3 though it be to our cost.  
The acceptance is such, as that God cannot mislike them. Look psalm, 50, 23. So as upon this acceptance, God's children shall be encouraged to continue their duty of offering praises, in bringing young bullocks. etc.  
FINIS.   

AN EXPOSITION upon the ten Commandments.  
ALl man's happiness is in the knowledge of God. God maketh himself known by his word: a part whereof is the moral Law, imprinted at the first in Adam and eves heart: after, when that the light of it began to wear away, it was proclaimed to the world, engraven in stone, kept for record in the Ark of the testimony, in opening and applying whereof, most of the Divine Writers did spend their time: even Christ himself came to teach it, and do it, and of it one jot or tittle cannot possibly fail. It shall keep the use that ever it had since the fall, to the general resurrection, and therefore is as needful now to be understood as at any time.  
It is commonly called the Decalogue, or ten words or commandments, for that there be ten: the moral law, for that it setteth down all duties for manners of mankind, of all sorts and conditions, sometimes the Law, for that it is the abstract and abridgement of all laws for human behaviour, meaning though the moral law, not law in general: & is set down in the 20 chapter of Exodus, from the beginning of the first verse, to the end of the 17 verse. In all those verses are two things contained, the one an entrance into the commandments, the other, the treatise & commandments themselves. The entrance is in the two first verses, for the more orderly setting down of the commandments, and is likewise double: According to the 

Register of the Law.  
Author of the Law.    
This law which thou now hearest, is mine, the only true God and jehova: therefore it is to be attended unto, and obeyed.  
There can be no doubt in any of this, and therefore God himself, standeth not further to prove it, but only is content barely to set it down.  
The second reason is, from the divers and great benefits, which God bestowed upon them, and may be thus framed. His law who hath bestowed most excellent benefits upon you, aught to be attended unto, and obeyed.  
I, who deliver this law, have so done by you, therefore, etc. Now what force benefits have to prevail with receivers, for all obedience, because it is clear, God doth not further prove.  
It were enough for God to command, but to prevent with kindness, would break any good natured heart.  
Now the benefits which God bestowed upon them, are mentioned to be of two sorts, general, or more special.  
General, is that which is the fountain of all: viz. God's covenant made with his people, and may be set out after this manner.  
I who have taken you to be my people, and have promised to be jehova your God, you must attend and obey my law.  
But it is thus between you and me, therefore, etc.  
And in this benefit, another special reason is implied, from the profession of the people. For howsoever God covenanteth with his people, yet unless they again covenant to take him for their God, it is not sufficient, and therefore God meaneth this, that they covenanting to take jehova for their God, must attend and obey his law.  
But so they have done, therefore, etc.  
And surely, there cannot be any so effectual reasons, to enforce all obedience to God's law, as this. For taking God to be our God, we cannot but perform all fealty unto him: this profession have our parents made for us, we for ourselves in sacraments and prayers.  
More special, are such as by name are here reckoned up: and those two, not but that God had bestowed more upon them: but because,  
1 These were very fresh in memory:  
2 And in these GOD manifestly showed himself to be the true and their God, 1 by his wonderful power in miracles and strong works, 2 by the constancy of his promises, uttered so long before, for their entering and going out of Egypt divers hundredth of years before, 3 by his wonderful mercy and kindness toward them, in so preserving, multiplying, and delivering them.  
3 They were in themselves of special excellency and worth.  
The first of these is, bringing out of the Land of Egypt.  
Egypt in itself had many & great commodities, but here it is considered, as given to idolatry, and even of the worst kind, to worship Crocodiles, Cats, yea Onions and Garlic, and most base creatures: so as that the Israelites could not live among them with good conscience, neither would the Egyptians suffer the Israelites (by their good wills) to worship God otherwise then themselves did: so that deliverance from hence, must needs be a great favour, where to have done as others, would bring no comfort of conscience, but hell for afterward, and to have done otherwise, had brought certain outward danger. Well therefore doth God reckon up this favour, as to teach what an intolerable thing it is to live among idolaters, and what a special favour to be delivered from amongst them: where no means of salvation are, all sins reign, and where if one be once entrapped, it is most hard to wind out.  
No less slavery than this were the Churches in, in Romish Egypt, so as that deliverance from thence, aught to prevail alike. For surely the mass, images, relics, bread, etc. are as vile Idols as ever were among the Egyptians.  
The same may be said for all such as are unregenerate, that their slavery is very great.  
The second benefit is, bringing out of the house of bondage, or servants.  
Now as the former is spiritual, this is bodily, implying must a man have God, and then worship him: secondly, for that it is impossible that a man should well understand the other without this.  
It is called great, for that the true understanding and use thereof, is of great importance, as also for that it is one of the hardest to be kept, and stretcheth very far.  

Commandment. 1.  
This commandment is, Thou shalt have none other Gods before me: in which we may consider the words, and then the meaning. Our English, thou shalt not have, is in the Hebrew, there shall not be to thee: shall not be, for may not be, or ought not to be, so as if there be, thou sinnest. So as likewise shalt not have, must be understood, oughtest not to have.  
And these words to thee, is not only to thyself, but to any of thine, or any by thy means or occasion, whom thou mayst lawfully hinder.  
Other Gods. It may be as well read God as Gods. For though the word in Hebrew be of the plural number, yet it signifieth singularly, and one: and beside, one worshipping but any other strange God, though he worship not many, breaketh this law.  
Other, that is, beside or with the true jehova, who I am, and those whosoever they be, are not Gods, but so called, as saith Paul, though there be that are called Gods, whether in heaven or in earth, 
1, Cor, 8, 5,  as there be many Gods, and many Lords, yet unto us there is but one God. And therefore this name God, is given to them, according to the fashion and manner of speech in the world. Of this kind were there sundry in Egypt, as Cats, Crocodiles, etc., and other in other nations.  
Before me. The Hebrew is, before my face, which manner of speech is often in the Scriptures, taken from men, and given to God. Now in the face are the eyes, which in men are means of knowledge, so as that the face in this sense, sundry times is used of God, for his knowledge, as Gone, 6, 11. Gone, 10, 9, before GOD, or his face, that is, in his knowledge. Now likewise because God's knowledge is every where, look psalm 139, 1, 2, 3, 4, 5, 6, 7, in which respect, sundry learned men have said, God is all eye, because he knoweth all things: therefore God's meaning is, that they should not have any other God at all, so as he may know, and nothing can they do but he will know, therefore must they have none other. These are the words.  
The meaning is in the matter contained, the sum whereof is this: Thou must have me to be thy GOD, and none other. And here are two parts, the one affirming what we ought to do, the other denying, and forbidding. The affirming is, thou must have me to be thy God, the which is more largely set down, Deut: 6, 5, Iosh: 24, 15, Math: 4, 10. Now this giveth us to consider of persons, and duty.  
Persons, who is to have, and whom to have.  
Who is to have, thou, that is, no party in the world, of whom, or to whom it may be said thou, as before.  
The person whom we are to have, is set down in this word me, who is here the speaker, and setteth out himself verse 2, and must be considered as he setteth himself out in the Scriptures, one God, Father, Son, and holy Ghost: eternal, omnipotent, infinite, most just, most merciful, & maker of heaven and earth. Look Exod: 34, 6, 7.  
This God must be understood alone, as Mark 12, 29. Deut: 6, 4, Math, 4, 10. Iosh: 24, 9  
But it may be said, that in the 2 of the Kings, chapter 17 verse 33, the people feared the Lord, but served their gods after the manner of the nations whom they carried thence.  
Answer. The Author doth not report, that the people so doing did well, but he only showeth what they did, meaning indeed to declare how wickedly therein they did: and therefore Zephany 1, 5, God threateneth to cut off the remnant of them that worship and swear by the Lord, and swear by Malcham, that is, give any respect unto any other: neither indeed can there be any fellowship between Christ and Belial. 2, Cor: 6, 15.  
The duty is, to have this jehova the true GOD, for our God. This having, meaneth more than it soundeth: In the world a man may have that which he doth not regard nor use, man do not himself, but occasion others, he sinneth. Now thyself art named, for that if any have any care of religion, it is first for his own self.  
The object is the thing forbidden to be made, graven image, and similitude of things that are in heaven above, or in the earth beneath. etc.  
graven image, properly is that which is cut or carved with a tool, and meaneth any thing made by art.  
But here we must be wary. For it is not simply forbidden to carve or grave, than the Tabernacle had not been so curiously wrought, nor salomon's Temple, but this is to be understood in God's meaning, & as the fashion of some was to use graven images, to represent the true God by, or to worship him in them, or by occasion of them: the which is here forbidden, and no otherwise: so as when he saith no graven image, he meaneth, to set out GOD, or worship God thereby, otherwise it is lawful to grave.  
Similitude, is likeness, which is here set out, by the things the like whereof is forbidden.  
Similitude is put for any representation, either for the thing itself, or the representing of it, by painting, embrodering, printing, yea for the likeness of it imagined in the mind, namely, to represent God, or worship him by it, otherwise it is not forbidden.  
The things whereof the likeness is forbidden, are in heaven above, earth beneath, the waters under the earth, that is indeed, of any creature, for in these places are all creatures, the heavens signifying the air, as well as the starry sky, so that birds, and such like are meant.  
Yea the manhood of our Lord jesus Christ's, and the Angels are meant. Whereby it may appear, that the holy Ghost in likeness of a Dove, nor the ancient of days like an old man, should be portreyed unto us.  
The second degree is, for not worshipping these, & that in two branches, the first, not to bow down to them, the other, not to serve them.  
This to bow, is of gesture, and (as I take it) signifieth to fall down groveling, in token of honour, and is put for any outward sign of bowing the knee or body, uncovering the head, etc.  
The other of serving, is by no outward deed, of marking ourselves for them, speaking in honour of them, kissing them, or any such like, to show the least good respect of them.  
So as that now it may appear, the strange manner of woshipping of God is forbidden under one special kind, and the pure manner implied thereby.  
This strange manner is forbidden under the name of graven image, and likeness of other things: 1 because that in these, men did most offend: 2 and to these, our nature most carrieth us, as we see in the Israelites who would have a likeness: 3 and beside, the Egyptians Temples were painted full of such likenesses.  
It would be too long to set down, both strange & pure worship: the pure shall serve, whereby we may judge of the other.  
It is agreed by all, that there is some strait rule of the pure worship of GOD, whereto it must be framed, from whence if it serve, it cannot please God.  
The rule of God's pure worship, is his own voice, will, word, Esay 29, 13. Colos. 2, 22. and that written and registered in the Bible, & Canonical books thereof: so as that whatsoever shall not have warrant therefrom, is not to be admitted.  
So as that all heathenish Idols, all jewish ceremonies since Christ's coming, must be removed: yea all Romish pictures, crosses, blessings, pilgrimages, relics, sing, and such like, not grounded on the word, must away.  
All that the word teacheth for the pure manner of God's worship, is either for the parts, or the properties of it.  
The parts are, whereof the whole worship of God doth consist. And they be either more principal, or less principal.  
Principal are such as cannot be left unperformed: as is the jealous, is one who is grieved for suspicion of dishonesty in his married yoke-fellow, husband, or wife.  
This some Interpreters think to be in GOD, as divers times the word is so translated by them, and that by occasion of the marriage band between God and his Church, & likewise the force of jealousy when it doth revenge. Which seemeth sometimes to be in God.  
Nevertheless (be it with reverence to all that think otherwise, with willingness to be reform if I err) I think it is not so here to be taken.  
1 jealous, and zealous, are not always both, this word here signifieth both.  
2 jealousy is a fault, and not to be ascribed to God.  
3 Some very learned men, as Tremelius and junius, take it for zealous.  
4 It must be that here, from whence cometh visiting the iniquity of the fathers, etc. and showing mercy, now jealousy never showeth mercy.  
I read it therefore a zealous God, that is, a God full of zeal, as Simon was called zelotes, or zealous.  
Zeal is a most earnest affection, or the great increase of any affection, love, anger, hatred: so as we heard before of God's power, now we hear of his will, whereby he is most earnest to perform whatsoever pleaseth himself. joel. 2, 18.  
So as that in this zeal is, 1 presentness, that is, God now at this instant is zealous: 2 is earnestness, 3 is continuance, as a burning.  
Now he that is such a God, had need be obeyed. God commanding this, is so: therefore he must be obeyed.  
For that some might doubt whether God be so, yea or no, God himself proveth that by his zealous justice, and zealous mercy.  
His justice, in that he saith, visiting the iniquity of the Father upon the children, upon the third generation, and upon the fourth, of them that hate me.  
Wherein we may consider what he doth, & to whom.  
He reciteth the iniquity of the fathers. Wherein is the action, the object. Action, visiting. Object, iniquity. Set out by the subject of the fathers.  
Visiting, cometh of a Latin word to visit: to visit, is often to come to see, to take knowledge, and to judge and do thereafter, in which sense we use visitation. So doth God proceed. Gone, 11, 5, Gone, 18, 21.  
Now because when God so cometh and findeth men faulty, he is wont to punish, therefore is visiting sometimes put for punishing, as psalm, 89, 32. I will visit their iniquity with the rod, and their sins with scourges. And of Dathan and Abiram. If these men be visited after the visitation, that is, the punishment of all men. Num: 16, 29. Whereupon some translate it here, rendering, or repaying.  
The object is iniquity, that is sin, or breach of the law of God, and more specially breach of this law: the which God never leaveth unpunished.  
This iniquity is further set out by the subject in whom it is said to be, that is, fathers and ancestors.  
Thus much what God doth, now followeth to whom, upon the children, or sons, upon the third and fourth generation. Where we may see, upon whom, and how many.  
He doth thus to the sons and posterity.  
Que. Do children bear the punishment of their Father's sins?  
Aun. Yea, of some, as of the first sin of our first parents Adam and Eve, and likewise of such actual sins as our fathers have taught us to practise, otherwise not. For better understanding whereof know, that in sin we may consider the fault against God, and the punishment, whereby God is wont to show his displeasure. Wheresoever the fault is, the punishment is deserved.  
Punishments are spiritual, or temporal, and of this life.  
Spiritual, hindering one from everlasting salvation: these doth never God bring upon any, but for his own fault: and therefore original corruption, is partly our own fault, because we are part of Adam.  
Of this life are such as do not hinder a man's salvation, and befall the godly and wicked both alike, and are to the godly many times profitable.  
Now indeed sometimes by occasion of others, the godly feel some outward smart, but still with God's love, so as such sufferings, are no punishments, but exercises and benefits, and therefore God never punisheth in anger other men's sins in us, but such as we have and learn from them.  
Now for that idolatry is learned by parents for the most part, therefore God showeth, that the duty which children own to their parents, shall not excuse them if they learn idolatry and false worship of God from their fathers.  
Now all this while, no certain punishment is named, that the offenders might fear all, neither is time mentioned, that ever punishment might be looked for.  
How many this punishment concerneth, is upon the third and fourth generation of them that hate me.  
Where first we must remember, that this doth not stretch (as partly we saw before) but to such as hate GOD, that is who break this commandment: so as that we may see, all breakers of God's commandments, in some sort do hate God, under what pretence soever it be.  
And that it reacheth to the third & fourth generation, that is I take it, to any that do break this commandment, some named for all: thus we see how God destroyed the Canaanites, etc.  
This manner of speech is used, 1 to teach us, that this kind of sin is often conveyed, by parents to children.  
2 That parents should be careful to instruct their children in the pure worship of God.  
3 That children, if they mean to be free from God's punishments, should especially seek from their parents, to learn to worship God purely.  
So as that it is much for the worshipping of God of what parents one cometh: and here we may learn to answer the Papists, what we should think of their ancestors and ours, who died in Papistry. For we see that three or four generations may hate God.  
Thus much for God's zeal in his justice, now followeth his zeal in his mercy, showing mercy to thousands that love me, and keep my commandments.  
Where we may see what he doth, and to whom.  
He showeth mercy, that is, forgiveth their sins, bestoweth sundry favours of this life, and of that which is to come, as in Abraham, Isaac, jacob, David, not for their works, but as the word is, for his mercy.  
But some may say, how is this true, seeing that many idolaters flourish? and true worshippers of God are punished?  
Though Idolaters scape here, they are punished hereafter, and though the godly here are under the cross, yet are they in God's favour, and shall enjoy him for ever afterward.  
Thus much for this second commandment, and the manner of worshipping the true God.   

¶ Commandment. 3.  
Now followeth the end in the third commandment, wherein is set down, not only the end of the worship of God, but of all other duties whatsoever.  
The sum of all which is, commanding to purely use the Name of God, and forbidding the contrary, and that in the charge, and the reason or sanction.  
The charge is, Thou shalt not take the Name of the Lord thy GOD in vain. Wherein is forbidden the taking of the Name of the Lord in vain.  
God's Name is himself, & he is his Name, so often have we in the scriptures, hallowed be thy Name, that is thyself, call upon the Name of the Lord, that is himself. And it setteth out unto us his essence, and divine being: his titles, or surnames, as God, Father, Son, and holy Ghost, Lord, jesus Christ: all his attributes, as omnipotent, merciful, etc., his word, written, spoken, read, heard: his works of first creation, of government, in justice, or mercy, any of his holy ordinances. etc.  
Thou shalt not take, thou, that is none, shalt not, that is, must whereto is counted happiness. Psalms, 32, 1. Rom, 4, 7. And though no particular punishment should follow, yet impunity is punishment enough. God is greatly angry (saith one) when he is not angry, that is, correcteth not. And an hard heart, is punishment enough. So as that a man may be grievously punished, and not feel it.  
How grievously GOD punisheth this sin, look Zachary 5.2, 4. Levit. 24.16. Num. 5, 27.  
The certainty of the punishment appeareth by the manner of speech, counting guiltless, he will not hold guiltless, that is, at no hand will he hold guiltless.  
Besides, in this threatening of punishment, no time is prefixed, that offenders may fear always, for indeed suddenly many times doth God come upon the wicked. 2. Pet, 2, 3, as to Sodom and Gomorh, to Balthaser, Dan. 5, Herod, Acts, 12, 22, to Ananias & Sapphira, Acts, 5, etc.  
Furthermore, no kind of punishment is named (as before) that we may look for all.  
Last of all, there is no exception of person, every one offending, shall be punished. Hereupon we might do well to take heed we do not offend in this kind.  
The most usual gross way of offending here, is by unlawful swearing. Unlawful swearing, is forswearing, or vain swearing.  
Forswearing, is swearing to a thing which is not true, and that most commonly against a man's own knowledge.  
This we may the better take heed of, 1 if we use not to lie. He that will often lie, will forswear.  
2 If we accustom not ourselves to swear vainly.  
3 If we remember that in every false oath we curse ourselves.  
4 If we bethink of the grievous judgements which have befallen perjured parties.  
Vain swearing is, though the thing be true, yet it be not upon just occasion.  
This may we avoid, 1 if we keep our mouth as with bit and bridle.  
2 Pray against our custom of swearing.  
3 Forbear it to day, we may better forbear it to morrow.  
4 Get some to admonish you when you swear.  
5 Use your tongue to the praises of God.  
But some man may say, they will not believe me, may I not swear then?  
I answer, use to speak gravely always, they will believe you. Our light and jesting speech lesseneth our credit, but if they will not believe, it is their sin, into fellowship whereof by swearing you must not be drawn.  
Men likewise offend, which is not so much marked, in abuse, (to the dishonour of God) of other creatures & ordinances of GOD, the which are comprised under his Name.  
Wherefore it is good to do all we can by direction of the word: 2 without it not to be hasty: 3 in no case to do only as the common sort do: 4 and if any should be imitated, they are the most wise and godly: 5 mark what usage is more to and with the knowledge and worship of God, cleave to that, others avoid.   

¶ Commandment. 4.  
Thus much for the end of worshipping God, now followeth the time and place in the 4 commandment. verse 8, 9, 10, 11.  
Which is touching keeping holy the Sabath day, wherein is the preparation to it, and the commandment itself.  
The preparation in the word remember. This remember in the Hebrew, is such a word as may signify, to call to mind somewhat before, or to keep in mind somewhat for after, and sometimes both, as it may here in this place be taken. For this ordinance of God was long before, and was to last for afterward. And by this memorandum we are put in mind:  
1 Of our natural forgetfulness of this commandment.  
2 Of the excellency and worth of it, so as that God saith, Ezech, 20, 20. the Sabbaths being sanctified, shallbe a sign between the people and him, that they may know that he is the Lord their God. In so much as jeremy, 17, 24, If they sanctify the Sabbaths, then shall the Kings and the Princes enter in at the gates of the City (of jerusalem) and shall sit upon the throne of David, and shall ride upon Chariots, and upon horses, both they and their Princes, the men of judah, and the inhabitants of jerusalem. etc. Look the place, so as that the godly have made great account always of this commandment.  
3 Of the institution of it in Paradise, after the creation, as being before the great number of ceremonies, and even in man's innocency.  
4 To prepare ourselves, for the due keeping of it, so Exodus 16, 24.  
This preparation is, 1 by dispatch of our worldly businesses for the week past, the night before.  
2 Spending the six working days so, that with joy we may keep the Sabbath holy.  
Thus much for the preparation remember. The commandment itself followeth in the rest, and this commandment is shortly set down, or further declared. Shortly set down, keep the Sabbaeth day holy.  
This, as other commandments, hath the person, the duty.  
The person thou, as every one, so especially Governors, as may appear in that one's son & daughter must so do: a pattern whereof we have in Nebemiah, 13.  
The duty, as others, hath object. act.  
Object, is whereabout the act and practice is to be. That here is, the Sabbath day.  
Day, is natural, or artificial: natural is the space of 24. hours equal, from evening to evening, or sun to sun.  
Artificial, is from the light rising, to the setting. I take it that artificial day is here meant: and though the jews did count their Sabbath from evening to evening, yet it was but as they counted their other natural days, not to be up and wake all the night, no more than their bodies will bear. And because some bodily rest is necessary, & allowed, therefore though the night belong to the day, to make it whole natural, yet I judge it was no more to be kept holy than the working days working: so as that day, is the light, and so much of the night as may be spared without hurting the body.  
This day signifieth itself wholly, and every hour and even minute thereof, as the creature without hurt to itself and other can perform.  
But this day is not every, but the sabbath. Sabbath of itself doth signify rest, or time of rest. Hear it is put for a day specially set a part for rest, as the particle ha' in the Hebrew, and the affix showeth.  
Among the jews were sundry such times, as of years, of weeks, of days, all which they were to keep. Also among their days, some did not so often return, some did return in every seven days, which day doth manifestly appear to be meant here, as by repeating of the days of creation, the days of work, etc. is manifest. This is the object, the act followeth: keep it holy, in one word sanctify it, both are one.  
To sanctify or hallow, doth signify diversly. 1 To make a thing holy, by putting holiness into it morally.  
2 To acknowledge a thing holy. 3 To appoint a thing to holy, religious, honest uses. 4 To use things to those good uses wherefore they are appointed.  
This day hath no more holiness in itself then any other, that for itself it might be counted more holy than other, only God hath appointed it to holy uses above others, and would have us use it thereunto.  
Now followeth the further deelaration of this commandment. verse, 9, 10, 11, and that by way of exposition, or confirmation. By exposition, verse, 9, 10. Wherein God himself showeth his meaning in the commandment. Where because mention was made of a day, and keeping holy, he showeth what day he meaneth, and what by keeping holy. Day, is the seventh after six, wherein they may (and unless just cause hinder) they must work.  
ties be of charity and kindness to man, or beast, or other creatures, and can neither be well done, before, or after.  
Now then, if work be forbidden, much more jest, playing, sinning.  
There are forbidden a man's own self, or any other by his authority, or suffering.  
Ones wife is not named, because she is presumed to be himself, that whatsoever is forbidden him, must be known to be forbidden her.  
Son, or daughter, none to whom we carry most tender affection, and so might wink at them.  
Man servant, or maid, whom thou mightest have use for to set about business.  
Beast, especially the labouring beast, as ox, ass, horse.  
Que. Hath God care over beasts?  
Aun. Yea, for men's sake, least men by tending the beast in their labour, might be occasioned to break the sabbath. Whereupon we must know, that not only beasts, but whatsoever may need man's help, as mill, boat, etc. should stay.  
Some exception must be made, in regard of war, or a long voyage upon the sea, or riding post for the commonwealths great good.  
Stranger, properly, Proselyte, one who is won to the jewish religion, others are not so to be urged.  
Mark that any over others, are to cause all theirs to keep holy this day.  
Thus much for the exposition of the commandment, the confirmation followeth. Wherein are reasons to enforce to the obedience thereof: the first whereof is, God requireth but one of seven, therefore good reason is it that we should obey.  
2 God requireth no more than that which himself hath done, therefore ought men to do so. GOD resteth from creating, not from governing: from making new kinds, not singular things.  
3 GOD hath blessed and hallowed this day to this end, therefore it must be kept.  
Thus have we the commandment shortly laid open, but all this while here is nothing of the place.  
The place of God's worship is every where, nevertheless, the public must be in public place, which because it was tied to the Ark, and was flitting at this time when the Law was given, is not mentioned, yet was it set so, as whosoever should publicly worship God elsewhere then there, did offend. Such places were the Tabernacle, the Temple of jerusalem, the Synagogue. We have Temples.  
But indeed this must be remembered, none is tied so to any place, as the jews were to jerusalem, because the temple there, was a type of Christ, without whom nothing could please God: and yet again worship as in time, must be in place.  
So as that in time of public, pure, and sound worship of GOD, public places must be resorted unto, neither must men tarry at home, or haunt corners.  
But put case some notorious sinners resort thither, ought not I then to forbear?  
Aun. No, other men's sins, if I consent not to them, shall not hurt me.  
It may further be demanded, whether a man be tied to his own Parish?  
Aun. Indeed parishes were distinguished by men, nevertheless not to be neglected, when conveniently for distance of place one may resort unto them, and there be in them sufficient means to salvation, and no other just cause restraining.  
So then public time must likewise have public places, in established, and peaceable Churches.  
By all this hitherto we may perceive, God's meaning is to have all public duties of his worship, to be performed in due sort.  
All duties belonging to the Sabbath, are either before it, or on it. Duties before it are:  
1 To desire the Sabbath, for the duties of the Sabbath. Esay, 58, 13, 14, and therefore Amos blameth those, who wish the Sabbath gone, that they may set forth corn, etc.  
2 Dispatch of all business (as much as in us lieth) that neither the rest, nor holiness of the Sabbath be hindered. Exod. 16, 23, 29. john, 19, 31.  
3 That the week days duties do not drown our minds, but that we may freely, and cheerfully attend the worship of God. This shall we do: 

1 Using the world, as not abusing it. 1, Cor, 7, 31.  
2 Taking heed of grievous sins which harden the heart.  
3 Having daily exercise in the word, and prayer.    
On the day are sundry duties, which before I name this must be remembered, that,  
1 All jewish superstition must be removed. The jews will not roast an apple, peel an onion, kill a flea, snuff a candle on this day, but hire others to do thus for them.  
It may be demanded what should be thought of him who gathered sticks. Num. 15, 32.  
Answ. Though the thing seem small, it was very great, being done upon contempt.  
Que. But what for making fire?  
Aun. That none which hindereth the sanctification of this day, should be made.  
2 We must not judge this commandment as ceremonial, being before the fall. Gone, 2, 2, 3.  
3 We must have more care of the sanctification of this day, than the bodily rest.  
4 This day is as much to be spent in the duties of God's worship, as other days in our own works: the manner of speech for both, is all one: 2 worshipping of GOD is more necessary: 3 the time shorter.  
Now than the duties upon this day may be considered, as they are of preparation to duties, or practise of duties.  
Helping to preparation is, 1 rising early in the morning, ● sober and grave attire, not craving too much time in putting on, or making too gay show: 3 moderate eating and drinking.  
The preparation itself is, as to the beginning of this law.  
The practice of duties, is according to the kinds of duties.  
Some duties are public, others private.  
Public duties are such as must be performed by the whole great assembly, in the common place for God's worship. Whereof we may consider the properties, and the number.  
They must be 1 jointly of all together, so as that in one voice: all the ears & hearts present are to attend. So as that in public, none must have his private devotions, otherwise then the assembly.  
2 They must be from the beginning to the end, men must not come slackly after beginning, nor departed till the end, and that assembly be discharged.  
3 There must be all silence and attention.  
The public duties themselves are: 1 of the word of God read and preached.  
The word read is the Canonical scriptures by piece-meal recited, so as that (if it were possible) in a year of such competent time, they might all be passed through.  
The word preached, is the scriptures plainly opened and applied, to the necessary uses of the hearers unto salvation. This all that we may, we must procure.  
He that meaneth to profit by the word preached, 1 must bring a teachable mind, 2 must pray for a blessing upon himself: 3 must diligently mark the heads & proofs: 4 exercise himself in it afterward.  
2 Making of prayer, and giving of thanks to God in the name of Christ, in faith, in love, in feeling of our wants, not only for ourselves, but others, with endeavour in means.  
3 Celebrating sacraments, not only partaking the Lords Supper, but being present at Baptism, considering ourselves in the present infant, examining ourselves whether we find the fruit of our Baptism ●ea or no.  
4 Gathering, that is, laying a side somewhat for the poor. 1, Cor, 16, 1.  
can fully be performed, so as that likewise all other must be done in it.  
The measure is, as thyself.  
We must remember love is ordinate, or inordinate. Inordinate is, which neither hath just cause to move it, nor due measure in it.  
Ordinate is, which hath both: this only is understood, so as loving ourselves well, we must love other folks likewise.  
But it may be demanded, is there no difference, between good love of myself, and others?  
Aun. Both must be sincere, earnest, working, perpetual, wise. But I begin with myself, and things being alike, I love myself in greater measure.  
Hitherto the sum of the second table, which Christ commendeth, in that he saith it is like to the other: 1 hard to be kept, 2 necessary, 3 profitable: whereupon & the former, the Law and the Prophets do depend: that is, are chief spent in setting down the duties contained therein.  
The commandments themselves of the second Table follow, requiring all duties of all sorts to men, and these are of practice and act, or of motion, and first thought.  
Practise or act, signifieth such as are with consent, and these are, verse 12, 13, 14, 15, 16. whereof as the persons towards whom they must be practised are divers, so are the kinds.  
The persons are superiors, or betters, and others.  
Duties in respect of betters are commanded, verse 12. before the rest, to show that public must be preferred before private.  
The commandment requiring these duties, is the first with promise, Ephe. 6, 2, showing some special regard that ought to be had thereof.  
One may doubt how this should be true, since all commandments, if they be kept, have promise of life, and again, seeing the second commandment likewise hath promise of mercy to thousands. etc.  
But we are to answer, that Paul in calling it the first, he meaneth the first of the second table, and the first which hath particular promise: the commandments all, and so the second, have a general and indefinite promise.  
This commandment chargeth to honour Parents, and forbiddeth the contrary. It hath two parts, the duty, the promise.  
The duty is, honour thy father, and thy mother. The promise in the rest. The duty setteth out the parties, and the thing.  
The parties honouring, to be honoured. The party honouring, or who is to honour, thou, that is every one, as before, noble as well as others, great men as well as others. So did Solomon honour his mother though he were a King, 1, Kings, 2, 19 so did joseph his parents, he being a great Prince. This must be thought of for all practices of honour.  
The parties to be honoured, father & mother. Who signify all other superiors whatsoever: whom God thus calleth, to teach all superiors to be affected to their inferiors, as parents to children, in which meaning, the Romans called their chief men fathers: and withal, to teach inferiors in what kindness they are to perform duty, to wit, as children do to Parents.  
But Christ forbiddeth, Math, 23, 9, to call any man Father.  
Auns. Christ's speech must be taken in his own meaning. He meaneth here, father in that sense it was used among the Pharisees, and such as would be counted learned: So else where doth Christ speak, fitting himself to the conceits of his hearers, as john, 5, 31, If I should bear witness of myself, my witness were not true. That is, if I were as you suppose me to be. So likewise, john 7, 16, My doctrine is not mine, that is, as you take me to be a mere man, etc. After the same sort forbiddeth he to call father.  
The jews and Pharisees used this as a swelling title, being desirous to be called in Hebrew, Abothemi, that is, our Fathers: as the holy Father the Pope, so the Romish priests are Prince. etc.  
4 Then may superiors look for all duties with a good heart, when themselves perform theirs.  
First among all are natural parents. Their duties are jointly,  
1 Before ever they have children, to endeavour themselves to be in the covenant of God, that their children so may be, else are they butchers of their children, before they be breeders; out of God's covenant, better not to be. Other parents, one calleth, parents of dirt.  
Parents are in the covenant, when they believe in Christ and are baptized.  
2 They must marry in the Lord. Children in whoredom are branded with perpetual infamy.  
Those marry in the Lord, when both professing true religion, have parents consent, and holily do consummate & solemnize marriage, wherein the children are begotten.  
3 Such children as God shall give, they must consecrate to the Lord, as Hanna did Samuel, & it is like, Eunica did Timotheus. Especially God required the first borne.  
4 Asloone as may be conveniently, they must procure them to be baptized, in the presence of faithful witnesses. Esay, 8, 2.  
5 All their life long, they must give their children good example.  
As their children's years will bear, they must bring them up in nurture, and instruction of the Lord. Ephe, 6, 3.  
And first acquaint them with the grounds of truth, necessary to salvation, 1 at home: 2 bringing them to public assemblies: 3 looking that they behave themselves well there.  
Secondly, as soon as may be to break them of their corrupt desires. The neglect of this, marred Ophni and Phineas, Elies sons, Adoniah & Absalon, David's sons.  
Thirdly, to invre them to do things, rather for to please God, then for flattering, or gifts.  
Fourthly, they must not make them too gay in coats, but allow them convenient diet and attire.  
Fiftly at least let them learn to write and read.  
7 They must pray for their children.  
8 They must observe their children's dispositions and gifts, and thereafter prepare them to such a kind of life and calling, as they shall be fittest for God's glory, & the common good, taking heed of idleness, and evil company.  
9 They must have a care in due time to provide meet marriages for them.  
In doing all these, as the father's gifts are commonly the greater, so the greater must his endeavour be.  
But in any case this must be looked unto, that the parents be not divided, that that one doth, both must do, one must not cocker against the other: one never mar what the other maketh. This is a common fault this way.  
The mother she hath her peculiar: 1 to nurse her own child if well she may, otherwise, to get a godly, wholesome and careful nurse: 2 to teach it at home in the tender years, 3 to look to the cleanliness and handsomeness of it.  
All these same things should others do, who are in the place of natural parents.  
Parents by spiritual office, follow father and mother.  
Father as before, so was Paul to the Corinthians, 1, 4, 5, to Timotheus, 1, 1, 2, to Titus, 1, 3, to Philemon, 19  
Such an one is he who is set over us in the Lord, enabled with gifts, endeavouring the saving of souls. Whose labours if God bless, he is more than a father. By fathers we be, by such we blessedly shall be, though it be GOD who is the chief worker. Thus was Elias to Elizeus, Elizeus to king joas.  
One who endeavoureth this way, must be in saving doctrine, delivering it easily to be understood, as particularly as may be, besides prayer, and continuance in all.  
Mother is the Church, Gala, 4, 26, out of the which there is no salvation: so that he hath not God his father, who hath not the Church his mother. This is the Catholic Apostolic Church, built upon the Apostles and Prophets,  
Aunsw. Before I do it, I must out of the word of God be persuaded of the lawfulness of it, and not do it doubtingly, then is it sin.  
2 I must take heed of giving scandal.  
But what if searching to find out the nature of the thing commanded, I cannot find it out in the particular, as my Prince commanding me to assist the distressed King of Portugal, I see no further into it.  
Aun. I think I not only may, but should be persuaded of the lawfulness of it. In this case I take it rather to be the Commanders fault, if there be any, than the obeyers.  
The kind of the thing here mentioned, is honour, showing all manner of due respect, every way in the highest degree.  
Honour containeth all other duties in it, and is if we should speak as it is, praise-much increased and enlarged, declared by all other tokens.  
In this place, according to the sundry parties to whom it belongeth, it is divers to all & every, it is as much as is due. We may consider of it as general, or special.  
General, we may call that which belongeth to all parents, and this is manifold.  
1 To judge that they ought to be honoured, for that excellency God hath put upon them. Rom, 1, 13.  
2 To judge them better than ourselves in that behalf. Phil. 2.3. Rom, 12, 10.  
3 Purpose to show them honour in all things.  
4 Commendable shamefastness in their presence. job, 29, 20, 21, 22, which ariseth from the conscience of our own unworthiness, in comparison of those who are our betters.  
5 Care in all things to hide their infirmities. Gone, 9, 22, 23, 24. We see how that displeased God.  
Infirmities should neither make us show less honour, nor procure us to tell them to others.  
6 We must pray for them, and give thanks, 1, Tim. 2, 2.  
7 Show all reverent behaviour, to bewray our inward reverencing of them, and to cause others so to do: and that according to the word of GOD, and honest customs of our country, as 1 to stand, and not to sit. Leviticus, 19, 32. 2 to be uncovered: 3 to be silent and forbear noise: 4 to give honourable titles.  
But what meaneth that, job. 32, 22. I may not give titles, lest my Maker should take me away suddenly.  
Aun. It is meant of flattering and glozing titles. Therefore mark how Sarah called her husband Lord, Elizeus Elias father, joas Elizeus, and such like: therefore were the children torn in pieces by Bears for calling bald-head.  
5 We must prevent their good desires as far as we may know them, and not stay to show duty till it be demanded.  
6 Countenance, gesture, gate, attire, etc., must be thereafter.  
Special followeth, and is particular, or proper.  
Particular, which agreeth to some, but not to every kind and party. Therefore to natural parents, guardians, magistrates, masters, pastors.  
1 Care to please even the froward: 2 obedience to their commandments: 3 to have a care as well what they think of us, as what they do to us: 4 to yield to their corrections, without answering again: 5 to relieve them in their wants. Christ blameth such, who under pretence to give to the offerings of God, gave not to their parents: it is true of others.  
6 Not to dispose of ourselves in marriage, without due respect of every of them, as the word of God requireth: 7 when we are out of their jurisdiction, to keep an honourable conceit and affection to them. So did Hester 2, 20.  
Proper honour remaineth, which belongeth to some one kind.  
And first to the natural parents belongeth the common and particular honour in greater measure, so as not only he that striketh his father, Exod, 21, 15, but also he who curseth his father should die, Exod, 21, 17. Look Prou. 30, 17.  
The Mother bare, the father and she brought up, bear their infirmities, relieve their wants more than others.  
To the spiritual father, 1, Thess. 5, 13, to have them in singular love for their works sake. Yea, Gala, 4, 15, that they would have been contented to pluck out their own eyes. etc.  
This is called 1, Tim, 5, 17, double honour, which Chrysostome understandeth for reverence and things necessary for life.  
I think we should not be curious about the number. Double signifieth much, and great honour: so the Spirit doubled, or a double portion, 2, Kings, 2, 9, signifieth very much, as the first borne was to have a double portion.  
All this honour is, that the Pastor may with more authority preach the word, and that the people with more fruit might hear it.  
The first is, that the spiritual father may be without fear. 1, Cor, 16, 10. which is to be delivered from unreasonable and captious men.  
Second, that he who is taught in the word, make him who taught him, partaker of all his goods, Gala, 6, 6, thus were the levites provided for.  
The third, Rom: 16, 4, that they adventure to maintain the preachers, though it be sometimes to endanger themselves.  
The fourth, not to receive an occasion against them, but under two or three witnesses. 1, Tim, 5, 19  
The fift, to use them more secretly in cases of conscience, than we will others.  
To our spiritual mother we own: 1 to judge that she is the keeper, witnesser, interpreter of the Scriptures, & that the authority of the Church hangeth upon the scriptures, the scriptures not upon the Church.  
2 We must keep the peace of the Church. 3 We must not departed from the Church, if it hold the foundation. 4 We must duly reverence the just censures of the Church.  
To the father of the country, that is the Sovereign, 1 not to curse him in our thought, nor in our bedchamber.  
2 To take laws and money of his making: 3 to be armed at his commandment.  
To the inferior Magistrate, to assist him for the execution of justice.  
All scholars, of never so high or great place, must yield all seemly duty to their Teachers.  
Wives own to their husbands subjection, Ephe, 5, 24, submission, 22, as to the Lord, this is comely, Colo, 3, 18, and is from that law, Gone, 3, 16. in the general honour which was spoken of before. For indeed the wife is the glory of the man, 1, Cor, 11, 7, that is, she ought to do to her husband's glory rather than her own, and that in her attire, and such things, which while they are costlier or gayer than their husbands, is to his dishonour, if it be with neglect of his commandment to the contrary, with impairing his estate, losing his authority over her.  
To the nurse we must not be unkind.  
masters must have their honour of fidelity, and counsel-keeping. Look upon Abraham's servant, Gone, 24, Upon joseph in Egypt, before he was in prison, when he was in favour with Pharaoh, look upon jacob with Laban.  
Let old men have their due of experience, never to upbraid them with the faults of age. Look job, 32, 6, 7.  
To them who excel us in gifts this honour is due: 1 that we in honest and plain meaning acknowledge such gifts, without hiding, lessening, depraving.  
2 We must thank God for them.  
3 We must imitate them as far as our kind of life will suffer.  
4 We must encourage all we can, those, in whom such gifts are.  
To such as excel us in blood, we must yield that which the law, and our country customs and courtesies afford.  
Thus much for the thing.  
A question may be, whether a man may give over, and not take the honour due unto him?  
Answer. The honour is commanded by GOD, and therefore none may release it but God.  
Quest. What if one be a child one way, and a Father another way?  
Aun. He must give and take honour accordingly.  
Quest. Must this honour once given, continue the same to the same party?  
Aunsw. No longer than he continueth in such a kind a Father.  
Thus far hath been the duty, the promise followeth: the which is not read alike by all Interpreters.  
The word which is translated that thy days may be prolonged, may be taken passively, or actively. Passively, as some other words, job, 4, 19 Luke 16, 19, in which sense some take it here.  
Actively, that they may prolong, in such sense speaketh Paul, 1, Tim, 4, 16. Iam: 5, 20, Acts, 26, 18.  
Thus it seemeth to be taken here, as it is elsewhere, and as some learned men think: wherefore let us read it, that they may prolong thy days, etc.  
Wherein we may consider the kind of the gift, and the means of it.  
The kind of the gift is, prolonging of days, upon the land which the Lord thy God giveth thee.  
The means are, parents.  
In the kind is the naming of the gift, and setting out of it. It is named, prolonging of days, set out by the Land which the Lord giveth.  
The chief thing is days, set out by prolonging.  
Days, by an usual manner of speech in scriptures, signify time, because a day was the first sensible distinction of time.  
Now, though nothing else be named, somewhat must be understood, for only to have days may be no great favour, as in all of them to be in death.  
He meaneth therefore days of life natural, civil, not only so, for though a man had never so many days, yet live in sickness, want, disgrace, his increased days should increase his woe.  
He meaneth therefore days of life flourishing in good health, and outward favours of God, as Esay, 65, 20, 21. for indeed life is not to live, but to be in good health.  
Prolonging, is not a lengthening above the appointed time, but granting from the first a long time of life.  
So that now this prolonging of days, is the flourishing condition of any state, family, or person, wherein is quietness, and peace, 1, Tim, 2, 2, Wealth, Rom, 13, 4. Somewhat may appear by the contrary, Esay, 3, 4, 5, 13, & Pro. 30, 17.  
1 It must be remembered, this promise is not made for the defect of the former duty performed, but upon Gods own mere mercy, to show how acceptable the duty is.  
2 We are not to judge always of the favour of GOD to salvation, by this benefit, for sometimes it is bestowed upon the wicked: nor on the contrary to think that where it is not, that therefore there God's displeasure to damnation is.  
But then may we judge, that we are in good estate with it, if in it we profit in all-saving graces, if we use long life to make us approach the nearer to heaven, and likewise use it to the good of the Church.  
3 This gift is not general and perpetual, but as GOD seethe it expedient for us, wherefore, if the question be asked, why God always doth not give to the godly long life here, it may be answered, it is because that God doth see that it is not the best for them.  
Again, this promise is more for a state in general of a kingdom, country, or corporation, where this duty is performed, that it shall flourish, then that every special person shall have long life.  
Besides, if God while he promiseth long life, give everlasting life, he breaketh not his promise.  
Hitherto the gift named, the setting out of it further followeth, upon the Land which the Lord thy God giveth thee.  
Where mention is made of a Land, and the giver thereof.  
This Land no doubt was the land of Canaan, which God promised to his people when they came out of Egypt under Moses conduct, and afterward gave it unto them by joshua, wherein they afterward continued, until they were carried captive elsewhere. Yet so as that it is true of any land where God setteth his people, yea any City, Town, or house.  
Now this land above others is mentioned, because it was a sacrament of the heavenly Land. So as that:  
Godliness hath the promise of this, and that life which is to come.  
In outward benefits of this life, we should be lifted up to think of others, and that life which is afterward.  
The giver of this land is the Lord thy God. These are the words of covenant.  
So as God's covenant to us, is the ground of all his favours to us, in which if we be not, we cannot look for any thing wherein we may have comfort. We have nothing of ourselves, it is God's gift.  
Any thing that we have, must we thank him for when we have it, and seek it of him when we want it.  
If God give earth, much more giveth he heaven, and everlasting life.  
Thus far the kind of the gift, the means follow, they, that is thy father and mother, as saith the wise man. Ecclesiasticus, 3, 10.  
Now parents are said thus to do, as Timotheus is said to save himself and those that heard him, 1, Tim, 4, 16, while he is the means of their salvation.  
So parents are said to prolong their children, when they are means thereof, & endeavour themselves in such things as may procure the same.  
This they do in discharging their duties every way, as before hath been set down.  
And here the Parents blessing is to be thought of, which no doubt is much to be respected.  
We must put difference between the blessings of the patriarchs, Abraham, Isaac, and jaacob, and such others upon their children, and between the blessings of other common men.  
The patriarchs, and such parties were prophetical, and certainly did foretell what should be, by divine inspiration, other men's blessings are but in wish, and desires by prayer.  
And this blessing of parents, is an earnest desire of a parent, that things may befall the children according to the will of God. Which in good may be looked for, when  
1 Parents have done their duty towards their children.  
2 Children have obeyed their parents.  
In evil may be feared, when parents have done their duties, and children will not obey: but never if parents wish evil when their children do well.  
Parents are therefore too blame, which enjoin evil things to their children upon their blessing as they say, for that curse causeless, shall be fruitless.  
So are those that are given to cursing.   

Commandment. 6.  
Hitherto duties of and to superiors: now follow the commandments which require duties towards others.  
These duties, 1 are to be practised as well towards ourselves, as others.  
These duties, and commandments, according to the number of chiefest things among men, are four.  
The first chief thing is life: The second chastity: The third goods: The fourth, truth and good name. For every of these are several commandments, and for the first, Thou shalt not kill. Which is to command preservation of life, and to forbid the contrary.  
Wherein we may consider the persons, and the thing.  
The persons, who, and whom.  
Person, who is not to kill, thou, that is none, what colour and pretence soever thou have.  
The person who is not to be killed, thy neighbour.  
The person who must not kill, is to be understood without a lawful calling thereto, and such an one is, who is not a judge, a soldier, and an executioner. etc.  
Nevertheless, these must remember: that they do it according as their callings require, and that for good, and the common good.  
We may see that the Anabaptists err, who think it not lawful to be a Prince, or warrior.  
And this which is forbidden to all, must so be understood, as that, 1 though we be provoked, we must not thus commit a fault: 2 though time and place should seem to serve: 3 though we might escape punishment for the same.  
The person who is not to be killed, is as before, neither ourself, nor our neighbour.  
The thing is, not to kill. Kill, is to take away life, and yet not simply to take away life is forbidden, but the life of a reasonable creature: otherwise, a man may kill his beast for necessary use.  
The Manichees therefore do err, who think it not law● full to kill any thing, no not to cut herbs.  
Life is whereby any thing liveth.  
Life is spiritual, civil, natural.  
Spiritual life, when by the especial work of the holy Ghost, a reasonable creature liveth to the pleasing of God. Paul saith, a widow while she liveth in pleasure, is dead while she liveth: Dead, that is, in spirit. The soul, saith S. Augustine, without God, (specially working) is dead, that is, spiritually; and the soul of thy soul is faith.  
This kind of life, one taketh away, 1 by denying the means, as parents of what sort so ever, withholding the word of God from theirs.  
2 By giving of scandal. Scandal is occasion of sin: in which respect, Paul biddeth to take heed that our weak brother perish not, 1, Cor, 8, 11, and Christ threateneth woe to him by whom offences come. Luke 17, 1, 2. Look Rom, 14.  
This life we must procure all we can. john, 1, 5, 16. So were the Apostles commanded, Acts, 5, 20. For this cause would not the Apostles depart from Christ. Ioh, 6, 68  
Civil life is that estate which one hath in civil society, as of honour, office, reputation: and this must be maintained.  
Natural life is that, which is in the joining of soul and body together.  
Natural life hath three degrees. The first is, cheerfulness of the heart: In this respect God blameth the false prophets, who made the heart of the righteous sad. Ezech, 13, 22, for indeed a sorrowful mind drieth the bones. Pro. 17, 22. Thus did Naball first begin to die. 1, Sam, 25, 37, & thus was Rebekah weary of her life. Gone, 27, 46, for her grief of heart at Esau's taking of wives.  
The second is soundness of body, when every member is maintained, none hurt, none taken away, so as if any be impaired, it is against life, for life is of all parts. Those therefore who cut off a member, offend against the commandment.  
The third and last is health, when every member and power doth his work. Hence is it said, that life is to be in good health, and not only to live: therefore doth jonathan note his father's fault, who made the people weak and faint. 1, Sam, 14, 30. Therefore is it, john, 4, 50. thy son liveth, for is in good health: so saith Paul, now are we alive, that is, are whole and well, if ye continue steadfast. etc.  
Wherefore, all such who procure surfeit or drunkenness, break this commandment.  
But what need we go far for opening of this commandment? our Saviour Christ hath done that most excellently, Math, 5, 22, etc. and that by showing the true meaning, for the breach thereof in three degrees.  
In every of these three degrees, he setteth down the fault, and the grievousness thereof.  
The first degree is, Who soever is angry with his brother unadvisedly, shall be culpable of judgement.  
The fault is, to be angry with his brother unadvisedly: this is murder in heart.  
Brother is as before.  
To be angry, is to be displeased, with desire of revenge.  
In vain, is when it is without just cause or occasion, as Cain was angry with Abel, Ahab with Naboth, Saul with David.  
2 When it is too long. Ephe, 4, 26. for the sun should not go down upon our wrath.  
3 When it doth unseemly appear, in countenance, in gesture, in deed, or word.  
So as that Christ's meaning is, that we should be moderate in our anger. So saith james, 1 We must be slow to anger, and Paul, Be angry, but sin not.  
In this behalf, is Moses much commended. Numbers, 12, 3.  
And here we are to take heed, that neither anger do vainly arise, and that though it do justly arise, it do not rage, and both these from others to us, or from ourselves towards others.  
And first, that it do not arise in us by others vainly, it shall be good for us,  
1 Always before hand to consider our corrupt nature, how easily it is provoked to enkindle by anger, as gunpowder, and flax by fire: and therefore as they who have such commodities, knowing their quality, by wariness preserve them long from burning, so may we our natures, that they be not consumed by anger, if we will watch over them. Besides, in this behalf, some men's complexions, give them occasion moor to look unto themselves.  
2 Never to think ourselves worthy of great matters, but to acknowledge in heart our wretchedness, so shall we the better when things fall cross, without anger bear them.  
3 To acknowledge that nothing befalleth us without God's will, whereto we must learn in all meekness to yield.  
4 Not to be suspicious, one small suspicion that we are neglected, will raise great anger.  
5 Be practising with ourselves often, to resist our own desires, so shall we more easily bear it from others.  
6 Avoid occasions.  
7 To mark the behaviour of angry men, that seeing how unseemly it is, we may bethink to take heed of it in ourselves.  
And that we cause not anger to arise in others, we must be careful.  
Always provided, that if they be angry at us for good duties necessarily to be done, we are not to be discouraged: else should Christ, & other of his servants, have forborn their duties for other folks angers.  
But to be free from giving just occasion.  
1 Never meddle with any without virtue of thy calling. Anger most commonly ariseth, when men are out of their callings, idle, unprofitable, busy-bodies in others men's matters.  
2 Deserve well of all, they shall be more than beastly that then will be angry.  
3 Mark men's dispositions: such as are given to anger, take heed of provoking.  
4 Always give as good speech as possibly may be.  
5 Be not hasty to tell reports, & when you report, make the best of it, so far as you may with good conscience.  
6 Though you be much provoked, sometimes hold your peace. jerem, 28, 11.  
7 You must sometime forbear your right.  
If anger arise in ourselves, 1 let it not continue too long, it continueth too long, when it hindereth or lesseneth any duty of godliness, or love.  
2 Do nothing while that stirreth in you. Athenedorus wished Augustus when he was angry to repeat the letters of the Alphabet, before he did any thing: thinking that in the mean while, anger would allay. The same practice had Theodosius. Artichas said he would have corrected his servant, but that himself was angry. Frederick the Duke of Saxony, when he was angry, would shut himself up in his closet, and let none come at him, till he had mastered his anger.  
If it arise in others by our means, we must follow Christ's counsel, Math. 5, 23, 24, 25. God himself was careful presently to pacify jonas, 4.  
The same must we do, yea though we give no just cause.  
Though the grieved party be inferior to us, though we be counted fools for our labour.  
Yea, so far ought we ourselves to be from anger, that though all things were taken from us, we should not for our own sakes be angry.  
A trial whereof Luther saith, is, if we can wish to be wronged and injured. Nay one saith, then shall we be free from anger, when whatsoever evil befall us, we can think that we are not worthy of so good an estate.  
Now indeed well doth our Saviour forbidden anger, for of it cometh hatred, envy, backbiting, and such like, so as that unless the door of anger be shut, the other as in an open floodgate come rushing in.  
This anger is so forbidden, as that the contrary thereto is commanded.  
Contrary to anger is that which we call liking, whereby without passion or stirring we rest well contented, and apaid with our brother or sister.  
This is the fault, the grievousness followeth in the desert of it, which is to be culpable of judgement, that is a great fault deserving punishment, which our Saviour setteth out by the manner of proceeding in the civil Courts among the jews.  
They had divers: the smallest was wherein the Triumviry or three in commission sat, who ended smaller matters, and set punishments accordingly.  
Now as those judges did punish malefactors, though with gentle punishments: so this fault of being angry unadvisedly, though it seem small, shall not be unpunished, as in those Courts.  
This place therefore, and the like following of this kind, make nothing to prove venial sins: all shall be punished according to their desert. Now the wages of sin is death.  
And that unadvised anger is punished, it may appear in Moses, who though he were otherwise meek, grew when he smit the rock twice so impatient and froward, as some think it to have been a chief cause why God was displeased with him, that he would not let him enter into the land of Chanaan.  
The second degree followeth, Whosoever saith to his brother, Raca, shall be worthy to be punished by the Counsel. Where is the fault likewise, and grievousness thereof.  
The fault is, saying Raca to a brother.  
Brother, as before neighbours.  
Raca, all do not interpret alike.  
It seemeth to be a broken speech, of an angry mind, breaking out, and bewraying itself somewhat, though not fully in token of mislike, whereof there are divers in every language, as tush, fie, pish, etc. in ours.  
Some think it to be a disgracive speech, much like when we speak thou to one in scorn and contempt.  
Some think that it cometh of the word Rach in Hebrew, which signifieth to spit, as if Raca saying, did signify that the party to whom it were said, deserved to be spit upon, or as that in contempt of him, we would not forbear spitting in his presence.  
Sure it is a note of mislike, and may come of the word Ric, which signifieth empty or light head, before whom we care not in contempt to use some unseemly gesture in witness of mislike. Num. 12.14. If her father had spit in her face, that is used some disgrace unto her, as this spitting was wont to be one, Look Deut. 25, 9  
Raca then is the bewraying of an angry and festering mind, by some unseemly and unperfect speech or behaviour: And may be  
1 In countenance, 2 mouth, as in mows, etc. 3 in words, as tush, fie, etc. 4 in making a loud and unseemly noise. Eph. 4, 31. 4 in scoffing. Gal. 4.29.  
5 In bitterness. Eph. 4, 31.  
Now here as before, liking was commanded, so open love contrary to raca is enjoined, so as that we should declare it by all the means we can: as gesture, voice, and sound, and such like.  
This is the fault, the punishment and grievousness followeth, shall be worthy to be punished by the Counsel. Hear as before, our Saviour taketh a comparison from the jewish courts: for as before he expressed the punishment due to the former faults, comparing it with the punishment in a lower court, so doth he here. Above the former Court was one wherein 23 judges were in commission. These dealt in greater matters, and inflicted greater punishments. So shall they who offend in this kind of saying Raca, have greater punishment than the former.  
The third and last degree followeth, Whosoever saith fool, shall be worthy to be punished with hell fire.  
The fault is to call fool. This term is put for all unseemly manifest behaviour, bewraying a rankling and festered mind with anger and hatred: so as that this word is not only meant, but any of the like, or worse meaning, as ass, block, dolt, knave, and drab, whore, etc., whereby we disgrace the party made to the image of God.  
And seeing that vile words are forbidden, it necessarily followeth, that blows and such like must be forborn.  
But it may be demanded, may not Governors use such speeches some time?  
Answer. The sildomer the better: and though that Christ himself did so, yet is it hard for us to do as he did. He had the Spirit without measure, and could not sin. Indeed, sometimes Governors may sharply rebuke, 1 faults rather than men, and 2 men, only in hatred of faults, with 3 love, which desireth the reformation of the offender.  
If they be angry unadvisedly, or discourage their inferiors, they sin.  
Hear then all manifest signs in speech and deed, bewraying anger and hatred, are condemned. Which being many, I forbear to reckon them up.  
Now as all these practices are forbidden, the contrary i● required, in all that we can, most manifestly to witness our love.  
The punishment of this fault remaineth, shall be worthy to be punished with hell fire.  
The most hardness is in these words hell fire. In the Greek they are, The Gehenna of fire.  
The word Gehenna, cometh of two Hebrew words, Ge, which is valley, Hinnom, which is a man's name, who was the first owner of the place, the valley or dale of Hinnom, as Dushen dale, etc. so is it called, Josh. 15, ver. 8.  
In this valley the jews had the place Topheth, to burn their sons and daughters in the fire, as jer. 7, 31.  
Now by reason of the great fire which was usually there, sometimes Gehenna is put for the place and torments of the damned, as Math. 5, 29, 30. Math. 10, 28. Math. 23, 15. The doubt may be, how it should be taken here. Some think in the latter sense. True it is that this sin of calling fool deserveth hell: but yet I take it as in the former, so here: our Saviour had respect to the customs of the jews, who besides the former Courts and punishment, had where grievous faults were punished, by strangling, beheading, stoning, burning: and because that burning seemed to be most terrible, and was used in the valley of Hinnom, therefore our Saviour showeth, that he that saith fool, deserveth a greater punishment than the former, in as much as the punishment in the valley of Hinnom by fire, is more terrible than other punishments.  
All sins are deadly in themselves, yet one is greater than another, and deserveth sharper punishment than other.  
By this exposition of our Saviour jesus Christ, we may see, that as the murder of the heart and mouth, so necessarily must the murder of hand and deed be condemned: which is not only in taking away life, but in giving any occasions of taking it away.  
A man taketh away life from himself, or from another. One may not take away his own life. The commandment is general, Thou shalt not kill. And he that killeth himself, offereth violence to God's image, which to preserve, this law doth especially command.  
We read not that job or Lazarus, or any in never so miserable outward estate so did: and indeed so to do, proceedeth from unbelief, by occasion whereof the wicked have laid hands on themselves, as Saul, Achitophel, judas and such like. Nay Lucretia so renowned among the heathen, was too blame.  
But it may be said, Razias in the book of Macchabees is commended for killing himself.  
Answer. That book is no part of the pure Canonical scripture, properly so called. And there is the party commended civilly, rather than godly.  
What may we say of such as in war have put themselves into such dangers out of the which they never had hope to return: of this sort are they who run upon the Pikes, the forlorn hope, do these kill themselves?  
Aunsw. No. War is grounded on the word & warrant of God, so as that all duties thereof are of ones calling: beside, howsoever things seem very dangerous and desperate, yet many in the midst of all them escape.  
Neither may a man take away another man's life, by Italian devices, by force, or any way else.  
Yea, we must take heed of occasions thereunto. whereupon, to show how far 〈◊〉 people should be from this, he would not have them so much as to eat with blood, to take the dam and young birds together, to kill the dam and young in one day, to seethe a kid in the dams milk.  
Here all oppression of the poor is forbidden. Esay, 3, 15.  
Pity is to be showed to the beasts. Prou. 12, 10.  
Forbidden in this kind is Combat, when the judge will have a matter tried out by the sword, between two or more.  
This hath 1 no warrant out of scriptures. It may be said, thus did David and Goliath try it out. Answer, that this was extraordinary: 2 it was in war, when some few may be hazarded, that thereby the rest may be the safer.  
2 Though it seem too mean to try out truth: yet because the innocent may be slain, we must not tempt God, nor do evil that good may come of it.  
3 It is seldom without unjust anger, and vainglory.  
The like may be said of making a fray, which is not by law, nor so deliberate as the former, it is altogether unlawful, being from anger, in hatred, killeth all charity whatsoever it doth else, overthroweth patience, which is none if for every conceived wrong we must go into the field.  
But one will say, he hath done me great wrong. Aunsw. Bear, or let the laws revenge for thee, not thine own arms.  
Wherefore such frays as these must not be appointed, & if they be appointed, they must not be kept. It is a great fault to make them, greater to keep them.  
We must not forget to speak the same of giving the stab, for giving the lie, this is murder, what colour of valour and souldiour-like worth soever it hath: here may a man abuse the art of defence, bearbaiting, and Bul-bayting is very dangerous.   

Commandment. 7.  
This is the commandment for preservation of life, that which is for chastity followeth: Thou shalt not commit adultery.  
Where first, consider the order. This is set before that which followeth, to show that the breach of this commandment, is a greater fault then to steal. Whereupon in God's law, he who did steal, did only make restitution, four or five fold, but he who committed adultery was put to death, if it were but a breach into contracted marriage.  
So as that we should not think of the breach of this commandment, without great detestation: Howsoever some take it to be but a trick of youth, Jude seemeth to account is brutish, 7, 10, and sure there is nothing which more dulleth the heart than this.  
Mark it in Solomon, who when he followed fleshly desires, became most sottish. And this sin is the greater, for that GOD hath allowed a general remedy for all sorts, to wit, marriage: so as the offenders have nothing to excuse themselves by.  
Besides, he that faileth herein, sinneth against his own body, 1, Cor, 6, 15, making his body instrument & object: otherwise than it is in every other sin.  
Quest. Why do our Governors set a greater punishment upon theft, than adultery?  
Aunsw. They think that theft hindereth society more than adultery.  
In this commandment as in others, we may consider the person, and the thing.  
The person, thou, as before, none whosoever, Courtier or any that think it a token of love, etc., none must offend.  
The thing forbidden, is adultery. Adultery is properly between two persons whereof one at the least is married.  
Adultery is here put for other uncleaneness. The word in Hebrew may signify whoredom, and may be read thus, Commit no whoredom. Whereby chastity is commanded.  
Chastity is abstinence from all strange and roving lusts about the desire of sex. Strange lusts are those which are not according to nature, and which are not in or towards our married companion, husband or wife: or else Chastity is the pure and honest use of the power which GOD hath given to beget with, not only for deed, but thought and desire. So teacheth Christ, Math, 5, 28, which is likewise to be understood of a woman, so as if she do likewise desire to that end, she doth offend: if it be beside the own husband, or own wife.  
So as that a body may be free from touch, and yet not chaste. Peter saith there be eyes full of adultery. 2, Pet, 2, 14. Or it is,  
The possession of ones vessel in holiness and honour. 1, Thess. 4.4.  
Possession is continual so keeping, as Luke 21, 19, by your patience possess your souls, be constant in patience, so as that if one fail but once, he loseth the credit of continuance.  
This continuance is to be thought of for the returning of desires, for desires are at one time more stirred, and stronger than at an other: he that can forbear in all stirring, he possesseth if he yield not, but resist the temptation.  
Vessel, all do not understand alike: some take it for the whole body, and every part: not much amiss, for indeed the whole body must be chaste. It was well said by one, It skilleth not in what part one be unclean, if he be unclean. Wherefore eyes, hands, etc., must be ordered.  
We might stretch it though, somewhat further to the soul, and so the whole person of man, wherein in every power he must be clean.  
But submitting that which I shall say to be judged by other, I take it by vessel is meant that, which honestly cannot be named, and putteth difference between man and woman. In which sense that place, 1, Sam, 21, 5, is to be taken, the vessels of the young men were holy, for he had said before, Women have been separate from us these two or three days.  
Where he showeth what it is to have the young men's vessels holy, that is, separate from women. This place the most learned Tremelius and junius, have interpreted amiss, taking vessels for implements necessary for their journey. So speaketh Plautus in Paenulo. I do otherwise then adulterers taken in the deed doing, I come home with my vessels safe and sound: They were wont who took them in the deed, to cut of their privities.  
Vessel is the instrument of generation, as the Canonists speak of unnatural venery, extra vasa.  
Now it is thus called, to teach us to speak & think honestly and chastened, to forbear all ribaldry and filthy speech.  
This vessel must be possessed in holiness. This holiness is in the pure use of it, even in the presence of God, where neither the person is defiled, the duty and instrument not abused, by deed, word, look, thought, etc.  
Besides, it must be in honour, which is when we so use ourselves, as that neither in ourselves, nor before others, we need to be ashamed. Sin in this kind causeth shame, instruments of this sin are likewise shame. Now then as on our uncomely parts we put on more honour, 1, Cor, 12, 23, that is, let them never show their unseemliness, but make them as handsome as we can, so must we procure all things here.  
This chastity is in single, or married life.  
Single life is when one liveth alone without the other sex, and this is in maidens or widows life.  
Maiden or virgin life, is before one is married.  
widows life is after marriage, when the husband or wife is dead.  
Each of these is a pure forbearing of the act and motion, or stirring to begetting.  
Pure forbearing is that which is free from all pollutions. Look Ephe. 5, 12. so as that we must have continent eyes and looks.  
This chastity in single life, is not, nor never can be, without a special gift. So saith Christ, Math, 19, 11, 12, & Paul, 1, Cor, 7, 37.  
So as that without this gift, all vows whatsoever, are impossible in law, and void at the instant.  
This gift is called continence, & is a special gift of God, whereby one can live without the need of other sex to satisfy desire.  
This gift, 1 GOD only giveth: 2 it is rare, all have it not: 3 it maketh us not more acceptable to God: 4 sometimes it is preferred before marriage chastity.  
Only in respect of some afflictions that then were upon the Church, and for that sometimes the duties of marriage leave not a married party so free from worldly cares, as single life doth.  
5 It is not perpetual, he that hath it, may have it taken from him afterward.  
Chastity in marriage life, is the bed undefiled, Heb, 13, 4, in the lawful use of the married companion.  
Bed company in married parties one to other with themselves, is no sin, though many corruptions creep into it, which it pleaseth God for Christ to forgive. Some cautions in this must be remembered.  
1 Call to mind what Moses hath, Levit, 18, 19, & 20, 18.  
2 To fast and pray they must forbear. 1, Cor, 7, 5, that is, extraordinary, and set solemn prayer upon some great occasion, else must they pray every day. 1, Pet, 3, 7. upon extraordinary occasion. The bridegroom newly married, must come out of his chamber, and the bride out of her bride-chamber. joel, 2, 16.  
3 Parties must use gravity and modesty. One saith, a party may commit adultery with his or her married companion. He meaneth, he may sin, in want of gravity and modesty. As if,  
1 Either party be intemperate, and use marriage for brutish lust, not for necessity, and child-procreation.  
2 Too much boldness be before others. This was isaack's oversight, who though he might do that which he did, should not have done it in other folks sight. Gone, 26, 8, therefore, Gone, 25, 67, he took her into his mother's tent. Mark that Samson, judge, 15, 1, would go into the chamber.  
It is too much to use open dallying with one's own companion: too bad is the foul and filthy speech of some married folks, speaking openly of the secrets of marriage.  
Marriage is a lawful knitting together of one man and one woman, in undivided society, for remedy of lust, comfort of life, bringing forth of children.  
This knitting is the most near that can be, and hath full communion of all things between them, so as that their bodies, etc., are not their own. 1, Cor, 7, 4.  
undivided society is that, which no cause, but warrantable by the word of God can dissolve.  
Lawful is that which is according to God's laws, and the laws of honesty.  
God's laws require that marriage should be in the Lord. 1, Cor, 7, 39  
That is in the Lord, which is, 1 between parties that do truly fear the Lord in pure religion. It is not lawful to marry an Idolater.  
2 Is in reverence.  
3 Is with consent of parents: that is of the necessity, not only the honesty of marriage.  
Parents must not be too hard, or wilful, but what God will, that ought they to will.  
And this marriage must be but of one man, and one only woman. Many husbands for one wife, or many wives for one husband, are not allowable.  
To have many wives, was a sin in the patriarchs.  
Marriage is dissolved according to the word of God by death, just divorce, malicious desertions: and then the survivor, and innocent party, after due proceeding, may marry again, though never so often: so as that second, third, etc., marriages are not unlawful.  
They of the Roman religion err, in counting one to have two wives, who hath married again after the first marriage dissolved, or who hath married a widow.  
To marriage God calleth all such as have not the gift of continency, so as that they may not forbear marriage without sin. Look 1, Cor, 7, 9  
Yea any whosoever have made a vow to the contrary. For no vow must bind to sin, and a man must sin, where he hath no gift to do otherwise.  
Those have not the gift of continency who do burn. 1, Cor, 7, 9  
To burn, or to be burnt, all do not understand alike. They of the Romish teaching hold, that it is to commit fornication, that is (I take it) whoredom, as though effeminateness, Sodomy, and such like, were no faults.  
The Apostle speaketh of a thing that few did take to be a sin, many knew that fornication was, but he noteth the root, and original thereof, concupiscence, or desire, which few did know. Rom, 7.  
And surely it were very strange, if only before fornication the Apostle should prefer marriage, such an honourable ordinance of God as was given in man's innocency.  
To burn therefore, or to be burnt in the place before alleged, is to be interpreted according to the use of tongues and speech. Virgil saith of Dido, wretched woman, she is burnt, or burneth after Aeneas. Another saith, that Cupid's darts are dipped in fire.  
Earnest desires are meant. So Hosea, 7, 4, they are as an oven heated by the Baker. Paul speaketh more plainly, Rom, 1, 27. they burned in lust one toward another. So is it taken here to be burnt, or burn with lusts: which is when a party hath an unconquerable army of unchaste thoughts and desires in him, dishonouring him and his vessel.  
Thoughts and desires, signify all motions, arm, many and oft, for seldom is any alone.  
Unchaste are those which are not toward ones own married companion.  
Unconquerable they are, when they cannot be overcome, but do overcome and make one yield to them. This one shall find in himself, if he cannot with quiet conscience live in the fear of God, & discharge of his duty, but these thoughts will possess, they are unconquerable. We may not use physic which destroyeth nature, to take them away, since that we have a remedy.  
Such as may be mastered, must, neither must we for them be called to marriage.  
Means to quell lusts and thoughts are, 1 moderate diet, especially in not being given to wine or strong drink: 2 Not too much sleep, nor too soft attire: 3 Company: 4 Talk: 5 Spectacles, pictures, or such like readings amorous. To these must always be joined; 6 exercise of the word, 7 prayer with fasting, not to hurt the body.  
But one may say, how may I know whether I have used these means sufficiently?  
Aunsw. Indeed it is somewhat hard so to do: 1 but be constant and earnest in the means, and God shall in time give us to see. 2 Choose out some faithful eperienced men to whom open your heart, and hear them. 3 After the use of means, finding no settled persuasion, I take it the safest for a party to think that he hath not the gift, because it is rare.  
What if in marriage I cannot contain?  
I hope none is so vile, that were most fearful, there is no remedy for such, till they die.  
This is the thing commanded, whereby the contrary forbidden, might easily be set down but to spare labour, & least while I should set it out to avoid, some might take to follow it, this that hath been said of one only part, shall suffice.   

Commandment. 8.  
Thus much for chastity, now followeth the commandment for maintaining of goods, and it is, Thou shalt not steal. Wherein is the party thou, the thing, steal. None under any colour whatsoever, must steal.  
To steal, is privily to take away, but here it signifieth any kind of injustice about the commodities of this life, & in the same sense is called oftentimes in the scriptures covetousness. This is called idolatry, the root of all evil, which should not be so much as once named amongst us, Ephe, 5, 3. that is, with liking.  
Commodities of this life, are such as are valued by money, to say it is so much worth: life and chastity are above all worldly price.  
These commodities are other folks, or our own.  
Other folks commodities, we must not, 1 possess if we have them, but restore them.  
1 Whatsoever we get by force or craft. Look Luke, 19, 8, in this kind sinned Ananias and Saphira, withholding part of the dedicate thing. Act. 5.  
2 The labourer's wages to him when he hath earned it. james, 5, 4.  
3 The pawn, or gauge of the poor. Deut, 24, 12. of this kind is any thing that is committed to us of trust to be restored, as fruit of the vineyard, Math, 21, 41, and Exod, 22, 7.  
4 A thing found, Deut, 22, 1. But what if I know not, the true owner? the safest is to give it to the poor, except the law of the country do otherwise appoint.  
2 We must not take other folks goods, yea all bribe's taken, are condemned.  
3 We must not so much as desire other men's goods. 1, Tim, 6, 8, 9  
Neither in bare desire, nor any other practices.  
Desire is in longing and wishing, by thoughts & words, as to say, I would I had so much of the King of Spain's gold, etc.  
Practices are infinite, out of bargaining in bargaining.  
1 All coney-catching is condemned whatsoever: 2 All usurers practices.  
3 All gaming to win by. 4 All hurtful and cozening arts, of fortune-telling, casting nativities, telling of things lost, etc. for money.  
4 Never a trade but hath his mystery or mischief, whereby it beguileth others.  
These all, & other infinite, are condemned, though they do not succeed.  
4 We must not impair any of our neighbour's goods. Exod, 21, 34, Exodus, 22, 24, 25, 26. David's heart smit him when he had cut off the lappet of Saules garment, though himself was never the better for it. Thus did Absalon wrong joab in setting his corn on fire, not to benefit himself. 2, Sam, 14, 30.  
5 All that we can, we must increase and maintain the goods of other. Philip, 2, 4.  
Thus much for other folks commodities. For our own some duties concern us.  
Quest: May one be a thieefe in his own?  
Answer. Yea in such things as he thinketh is own. We have nothing ours, we are but God's stewards and baylieffes, we must be accountant unto him: so as if we do otherwise then he will have us, we embezzle and steal.  
God will have us not to live idle, but in the sweat of our brows. Look 2, Thess: 3, 10, 11, 12. Be we of what estate and condition soever, prince, people, one or other. To this end must we have an honest and lawful calling, which God must like.  
Calling is a way to live by. Honest it is when none can justly speak evil of it. Lawful, when according to the laws of our Country.  
God liketh it, 1 when it serveth to some good, personal or public, worldly or heavenly.  
This good is for necessity, or delight.  
Necessity is that which the person or state cannot want for the being thereof, as the word of GOD for the soul, meat, drink, and apparel for the body, etc., and here the more necessary, for the more in the same kind a thing is, the kind of life that dealeth therein is the better.  
Delight is for the more comfortable being of a person or slate, and must be always without sin, to duties of honesty, as music, and such like: beside, it must be always seasonable, and moderate.  
2 When he that is in it, dischargeth the duties of that calling as he should.  
First in pains taking or sweat, rustical, political, ecclesiastical.  
Secondly, in fidelity, which hath, 1 diligence. Diligence hath earnest bending of the mind to do the thing well, and frequenting oftentimes so to do.  
2 Sincerity, while one doth it from the heart: 3 conslancie with continuance, and not giving over.  
2 Besides pains taking, GOD will have us thrifty, and good husbands, not to spend more than need.  
3 He will have us to be contented with that which we have.  
Quest. May not one desire to be rich, and to better his estate. Ann. No. He must follow the duties of his calling; leave the success to God.  
4 We must freely lend as we are able. 5 We must give as we are able, cheerfully.  
But what if one take from me that which is mine? May I not recover it? Yes. But not by force, but by law: and not by law, 1 if the matter be a trifle, which shall not impair your estate being forborn: 2 unless you have tried other means first: 3 if it should be to the discredit of your profession: 4 if you do it with breach of charity.   

Commandment. 9  
Thus much for duties about goods, now follow such as are for truth and good name.  
Thou shalt not bear false witness against thy neighbour.  
But some man may doubt, whether truth & good name should be less than goods, because they are set after them? They are not, but are far to be preferred before them, and yet here set after, for that goods are necessary for life, truth and good name for good and comfortable life: and therefore only in that respect set behind.  
In this commandment, beside the person, we must consider the thing, which is, bearing false witness against ones neighbour. This doth forbid. The thing forbidden, is false witness bearing, the party against whom is our neighbour. A party whom you have need of, or may use, or who may use and have need of you.  
Our English is, that we must not bear false witness against such a one, as though only hurt to our neighbour hereby were forbidden: in Hebrew it is Beth, which the learned know may be read as well toward, or concerning, about or touching, etc. So as that not only hurt is forbidden, but any falsehood any way of, or to our neighbour.  
That which is translated bearing, is in Hebrew, shalt not answer, that is, shalt not say, or cause to be said.  
So is answering in scriptures put for speaking, as Math, 11, 25. So Prou, 15, 1, A soft answer, is a soft speech.  
False, in the Hebrew is of falsehood, implying that the party meaneth falsely.  
Watnes, any showing of any thing, as Ioh, 1, 7.1. Cor. 15.15. This is said to be false when it showeth otherwise then the thing is, in whole or part.  
This witness is toward things, or persons, & so it is false generally, specially.  
Generally it is false, when it witnesseth otherwise then the thing is.  
Specially it is false, when it witnesseth otherwise then the person is.  
Hear therefore is commanded: 1 love of truth, which by the light of nature the heathen could acknowledge.  
Truth is, showing a thing as it is. Truth is assertory, or promissory.  
assertory, of a thing present or past: promissory, of a thing to come.  
Promise must be voluntary: 2 of a thing lawful: 3 in the promisers power: 4 till it be upon just occasion altered.  
And this is required, Ephe, 4, 25, performed, Psalm, 15, and Psalm, 101.  
It appeareth publicly, privately.  
It must wholly be told when just occasion requireth, otherwise not.  
Not to tell the truth when one is called (though he say no falsehood) is to offend.  
Truth being commanded, the contrary, to wit, lying, is forbidden, as Ephe, 4, 25, Hosea, 4, 2.  
In a lie, is: 1 falsehood, 2 knowledge in the speaker or utterer, that it is false which is showed.  
Some say it is one thing to lie, and another to tell a lie. Tell a lie he doth, which telleth a falsehood when he thinketh it is true.  
Lying, is when one knoweth it false, and yet telleth it.  
3 Purpose to deceive. Wherefore parables, tales, as Esop's fables, hyperbolae, ironies, etc. are no lies.  
Every kind of  is forbidden: 1 hurtful, which is against the good of any, in solemn judgement, or otherwise, by flattery, foolish speaking, writing.  
2 Merry, which is but in jest and sport.  
3 Officious, which some call a good lie, when it is for some body's benefit, without any bodies hurt. Even this is condemned. Psal, 5, 6. job, 13, 7. Rom, 3, 7.  
It may be said that Abraham, Gent, 20, 2, Isaac, Gen, 26, 7. the Midwives, Exod, 1, 19 Rahab, joshua 2, 4, & others did lie.  
Aunsw. They might sin, we must not look what they did, but how well, and upon what warrant I take it, it was these worthy personages fault that they so shifted for themselves.  
But what may we think of stratagems and devices in war to beguile an enemy?  
Answ. They are lawful, so be they be not by forsworn espials, without lying. From an enemy in war, men look for the worst, and all means of weakening force and craft are used. Nay God himself in the scriptures, teacheth to use such devices.  
We have the more need to strive against lying in ourselves, for that we have many provocations thereunto. Our own 1 lightness, and corruption: 2 too much respect of other: 3 our own pleasure and commodity: 4 want of zeal for the glory of God.  
We may be discouraged from lying, if we consider that we ought to be earnest for God's glory, with the desire whereof, lying will not stand. josua, 7, 19 If we think of the danger by lying. He that will lie, will easily forswear. Lying overturneth all human society, in that one cannot tell whom to trust. Mark likewise how God punished lying in Ananias and Saphira, Acts 5, 3, 4, 5, and Simon Magus, Gehesai, 2, Kings, 5, 25, 27. etc. Lying is of the devil.  
Thus much for false witness against the thing: against the person followeth, which is, against the good report of a party.  
In regard of witness touching a party, we may consider ourselves and others, for getting good name, and for keeping of it. And first for ourselves & others jointly. What a treasure a good name is indeed above all outward things, may appear. Eccle. 7, 3, Pro. 22, 1. whereby is declared that a good name is precious, of worth in itself, and profitable and of use: it is profitable now and after, like sweet perfumes, presently refreshing, preserving against afterward. Now we are commanded to procure things of good report, and for that who hath an evil name, is half hanged, & will hardly ever recover a good name again. So as that he is dissolute, who careth not what others think of him.  
Besides, a good name is of great force to make our duties better accepted of others, & to draw others more to Christ.  
And as the party's place is greater: so more care is to be had, for and of a Magistrate and Minister.  
But first of all, we must consider what good name is, that we may know the better how to procure it.  
Good name is the witness of such as can well judge of the gifts of God in one.  
Well said Aristotle, that honour was rather in the party who honoureth, then in the party who is honoured.  
Parties who will witness, are the world, the godly, God himself, a man's own conscience: will I say; not that all are competent witnesses, especially the world, in so much as Christ denounceth woe to such, whom all praise, that is, the common worldings, Luke, 6, 26. Christ showeth, that it is impossible to believe for them who receive honour one of another. Ioh, 5, 44, being of the common sort. So as that we are not to depend upon the common voice.  
But must a man therefore neglect witness from evil men?  
Aunsw. No. For Paul requireth witness for them who are without, 1, Tim, 3, 6, 2, Cor, 4, 2.  
Our chief care must be, that we give them no just cause to speak evil of us, rather than if they speak without our desert, to be much grieved for it.  
We may keep good report from the wicked, so long as it is for our well-doing which we continue in, and if it be witnessed by the godly, and God himself, aswell as by these.  
The godly who witness, are such as are effectually called. These can best distinguish the gift and grace of God: good witness from these is comfortable. Every one best judgeth the things he knoweth.  
Nevertheless, sometimes brothers will dissent, as Paul and Barnabas, Hieronimus and Augustine, this will sometimes exercise one.  
God & a man's own conscience remain, in whose witness for good, we may more rejoice, then in all other beside.  
The things for which one hath good fame, are the gifts and graces of God, so as that all faults and sins are to be removed. It is disgrace to be praised for a sin.  
Good fame now thus set out, or as john setteth it out, Epistle 3, verse 3, 6, the witness of the brethren to the truth, and love in the party, must we ourselves, for ourselves first seek,  
1 Rather doing the things which may deserve good fame, then seeking good fame barely for itself.  
2 Never seeking fame but for the glory of God, & greater good of others, to whom thereby our gifts may be the more welcome and profitable.  
3 Though we want good fame from men, always to have good witness from God, and our own heart. This when we be dead, shall be our credit.  
Well then, we may get good fame: If we be just. The memorial of the just shall be blessed. Prou, 10, 7.  
And 1 here we must take heed of secret sins, for which sometimes it pleaseth God to correct us by suspicions that go of us, which hinder our good name. A man must take heed of small sins, they will be increased if once they be spoken of, and once spoken of, they will stick long, occasions must be avoided. He that will do no ill, must do nothing that belongeth thereto. The world is given to make the worst of any thing in another.  
2 If we be careful to preserve other men's good name, others will preserve ours.  
3 Do well, and seek not good fame, you shall find it sooner, it is like your shadow, the more you run after it, the less you catch it.  
But what if doing my best, I cannot get a good word?  
Aun. Examine yourself whether you have not some sin upon you, open or secret: if you find you have, seek forgiveness thereof, amend your fault, look to yourself for afterward.  
If upon due examining you can find none, know that God is trying whether you will cleave unto him, without good report, yea or no, and think that God thus, may correct some former sin in you, or make you wary that you con●●t none afterward. One keepeth good report by the same means he getteth it.  
This is for ourselves. For others we get good report, 1 if we make them good.  
2 If we take heed of such things as lessen good report, deeds are infinite, so are sayings, as bewraying of secrets infirmities, scoffs, whisperings, backbiting, bitterness, depraving thoughts, as envy, suspicions, taking things in evil part, inventing evil things, dissembling, or neglect of the gifts of God in others.  
3 In excusing them who are absent, so far as we may with good conscience.  
4 In interpreting reports of others to the best, burying some, advertising the party of whom they are thereof, that he may look to himself.  
5 Hoping well of such as have sinned, and are now turned and converted.  
We keep their good report by the same means.   

Commandment. 10.  
Hitherto have been the commandments for duties of act and practise: now follow for motion and first thought, and that in the tenth and last of all.  
Thou shalt not covet thy neighbour's house, etc.  
Why, but do not the former commandments intent thoughts and stir? Aun. Yes, but here of purpose God doth in special give order for them, that we should not pretend any ignorance, as our corrupt nature easily would. Again, it may be doubted, whether here be two commandments, or no, for that the verb covet is twice repeated. It is but one only, as Paul showeth, Rom, 7, 7.  
In this commandment as before, is person, thing.  
Thing forbidden, is the coveting of that which is an others, where the kind of thing forbidden is to covet, the things coveted, house, wife, servant, etc. of ones neighbour.  
Coveting, or desiring, is natural, or not natural. Natural I call that which was in pure nature, as of meat and drink for preservation of nature, etc. this is not forbidden.  
Not natural, is that which though it arise from us, yet was not in pure nature, which is not simply forbidden, if it be with condition of my neighbours liking, as if I wish to buy his house at his own reasonable price.  
Again, covet or desiring are diverse, according to the occasion whence they arise.  
Some are occasioned without us, by devils, men, other creatures, whereto unless consent do come, they are not sin. The devil tempted Christ, he resisted and sinned not.  
Others are occasioned from the root of sin in ourselves, these though the least, are sin. These are chiefly here meant.  
The things, house, wife, man servant, maid servant, etc. signify all other things whatsoever of our neighbours, these are named as most usual and necessary. Paul setteth it out generally, Rom, 7, 7, whom we may most safely follow to find out the meaning of this place, which is to condemn the imagination of the thoughts of man's heart. Gone, 6, 5, & 8, 21, which indeed are so by nature in all men & women. Neither is that speech more than plainly true, Gone, 6, 5, as may appear, for that the like is repeated after the flood. Gone, 8, 21. and is also repeated by Paul, Rom, 7, 7. And though Noah be called just, it was not for that he was so of himself, but by God's special grace in forgiving his sin.  
This imagination is the first corrupt natural motion of the understanding, and the will.  
It is in us before and after Baptism, and is likewise sin: before Baptism it is called original, after Baptism, some Divines call it concupiscence.  
This certainly after Baptism is, as the Romanists do not deny. 1 This is sin, which most specially is noted in this commandment.  
Paul calleth this sin, Rom 7, 8, 9, so as one would marvel why the Counsel of Trent should say that it hath not the proper nature of sin, as it doth.  
2 Besides, it lusteth against the Spirit.  
3 It is breach of the law, for by it one cannot love God with all his heart, etc.  
But it is said out of james, 1, 15, that lust when it hath conceived bringeth forth sin, and sin when it is finished, bringeth forth death: as if concupiscence did not bring death, and so were no sin.  
Aunsw. That james meaneth actual sin by the word sin. Concupiscence indeed is not actual sin, yet is it sin, for it is original. Besides, james showeth, verse 14, that when a man is tempted, he is drawn away by his own concupiscence. That drawing away, is from God's law, and is a sin, so as concupiscence is a sin. Wherefore james especially willeth to take heed of concupiscence, because it draweth away, and bringeth out actual sin.  
Now this cursed mother concupiscence with her brood is forbidden. These are,  
1 Thoughts of things which should not be. So as thought is not free by God's law, thought it may seem to be by man's law. Thoughts ought to be ordered well, else they will rise from any thing.  
Bernard compareth things to a Mill, which presently as meal, grind forth thoughts.  
2 Dreams arising from concupiscence.  
3 sins of ignorance.  
4 Vain wishes without deliberation. Infinite such like.  
Hitherto the words and meaning of the ten Commandments, and moral law.  
FINIS.    

AN EXPOSITION upon the Lord's Supper.  
1. Corinth. 11.23. and so forth.  
AS the whole Epistle, so is this chapter corrective, that is, to redress disorders crept into the Church of Corinth. Whereof two are mentioned here, the one touching their habit and attire in prophesying and praying, the other about the Lords supper: the which is set down from the 17. verse to the end of the chapter. Wherein are two things showed, one what the fault of the Corinthians was, from the 17. verse to the 23. the other what the truth is, touching the supper of Christ, from the 23. verse to the end of the chapter.  
This which showeth the truth to be had and held, setteth down the first appointing and ordaining hereof, to the 28 verse, than the right using and communicating thereof.  
The first appointing is taught, by the Author and ordainer of this duty, by the time, and the parts, and the use or end.  
The Author is the Lord, that is Christ, yea the Father, and the holy Ghost, that is the whole Trinity. For none hath power to ordain any thing to bind all Churches, and to continue for ever, to assure everlasting salvation as sacraments do, but only the Lord.  
Que. But Paul here saith, that he delivered this unto them.  
Answer. No further than he received from the Lord, even that for matter and manner which he had from him. And if we compare this place with the Evangelists, we shall see that Paul word for word hath set it down as they did. Wherefore,  
1 It is not only dangerous, but not lawful to add or take from the sacrament, otherwise then at the first was necessary for the same.  
Quest. Doth one celebrating the supper in the morning with men and women, more than twelve, etc. agree with Christ's first institution?  
Aun. Yea, but this must be remembered. Some things are of the nature and being of a sacrament, whereto nothing must be put in that meaning, or taken from: other things are but accessary and beside, in regard of time, place, persons. So were sundry things in the Passover, & in the Lords first supper, which though they be now altered, do not show that we break Christ's first appointment. Such are the time, the place, the number of persons, the bread unleavened, and others of that kind.  
The time when this was ordained, is the night, in which Christ was betrayed. Not only to show the abolishing of the Passeover, but withal to declare the love of Christ to his Church, who immediately before his bitter suffering, had such care of his, as also to make all think the more of this sacrament, as being Christ his farewell token, as a pledge of his wonderful kindness.  
The parts and whole sacrament follow. The which before we can well understand, somewhat must be known, as to make a more easy passage hereunto.  
1 Of all mankind some only are saved; that is, live here in the favour of God, and shall fully enjoy it afterward.  
2 Whosoever are saved, are so by God's merciful agreement with them in Christ, and for his sake. So jeremy 31, and Ephe. 2, 12.  
3 God's agreement, is his covenant and compact with his to save them.  
4 Those who are in God's covenant and agreement, are at one time or other called, that is, acquainted herewith.  
5 Those who are called, have this agreement and covenant between God and them made known & assured.  
6 It is made known that there is such an one in general, by the preaching of the word.  
7 It is assured sometime by the Spirit alone, sometimes also by outward other means.  
8 By the Spirit, when the third person in Trinity, other means not being to be had, persuadeth a party, that he is in the agreement or covenant of God.  
9 By other means, when with the Spirit, some outward things are used to assure in particular, and more evidently even to sense.  
10 These means are by learned Writers in the Church, called Sacraments. This word, though it be not in the Scripture thus taken, yet is the meaning of it.  
11 A sacrament is an ordinance of God, in the right use whereof the partaker hath assurance, of his being in God's covenant of grace. In the due receiving, I say, not otherwise.  
12 Every sacrament showeth to sense one thing, and signifieth and meaneth another. In circumcision, the cutting away of the flesh, signifieth the cutting off of sin, in the Passeover the Lamb, Christ: the water of Baptism, Christ's blood, and the work of the holy Ghost. etc.  
13 Every sacrament hath bare things or elements (as they call them) and actions or ceremonies.  
14 Thing or element is a single creature, as of water, bread, wine, etc.  
15 Action is some practice thereabouts, as sprinkling, breaking, pouring out, delivering, taking, eating, drinking, etc.  
16 The chief thing signified in every sacrament, is Christ, God, and man, with all his merits, having fully wrought the recovery to salvation, of every due receiver of the Sacrament.  
17 The actions are of the 

Minister, showing unto the partaker gods actions.  
Partaker, showing to God & the church the partakers actions.    
18 The thing signifying, and thing signified, are in some sort joined together, not every way.  
19 They are not together in the same place, not both given by one party, not given at one time, not to one part, not in one manner. For the bread, water, or wine is here: Christ his body is in heaven. The Minister giveth the bread: GOD Christ his body. The bread may be given now: Christ's body after. The bread is given to the hand & mouth: Christ his body to the soul and faith. The bread is given after an ordinary manner: Christ's body otherwise, for our souls by faith mount up to heaven, and lay hold of it there.  
20 They are together, 1 In the right use, that is, the party duly partaking hath both. 2 As a sign and the thing signified are together: for as the sign maketh the thing signified to be remembered, so do the outward things cause the other to be thought of. 3 As a promise to be performed upon condition, if the condition be kept on the one, the promise is on the other; so if we keep the conditions of the sacraments, the things signified by them are likewise.  
21 Sacraments are jewish, Christian. jewish among the jews till Christ's death: Christian ordained by Christ, to continue among the Christians to the end of the world.  
22 Christ's sacraments are two 

Baptism.  
The Lord's supper.    
23 Baptism is a sacrament Christian, assuring the first receiving into, and being in the covenant of grace.  
The Lord's supper is a Christian sacrament, assuring continuance & maintenance in the covenant of grace, the doctrine whereof is set down 1, Cor. 11. as before. The parts whereof are two, one concerning the bread, the other concerning the cup.  
The bread is taken, and after thanksgiving broken, with saying, Take, eat, this is my body. etc.  
This bread, though now unleavened by occasion of the Passeover, was the usual bread they were wont them to have, such as ours in the sacrament should be, not wafers, not unleavened bread.  
By this bread was and is signified Christ. First his person God and man, performing all things for our salvation. Secondly his offices of King, Prophet, Priest. Thirdly, his deserts in his living and dying, doing and suffering for our justification, sanctification, redemption, and whatsoever else for our everlasting happiness.  
It pleased Christ to use bread to signify this.  
1 That because that bread is a chief maintainer of natural strength even alone, so we should know Christ is for our heavenly life, that if we have nothing but him, we may make good shift.  
2. That as bread is usual and daily, so should Christ be unto us.  
3. That as bread is parable and at hand, so we should know God is as ready always, and offereth himself to them who seek him.  
4. To put us in mind, that as his natural body is one, so we his mystical should be. 1. Cor. 10.  
This bread Christ took, according as the ceremony at the Passeover was.  
This taking of the bread was into the hands: and in the first institution it was taken by Christ, as the goodman of the house used at the Passeover, showing the duty of all Ministers to succeed.  
This taking must be considered as of the 

bread.  
thing signified.    
Of the bread, showing first the separation of it from a common use, now it is food for the soul, so is Christ set apart from common men. john 17.  
Christ doth it first, to show that himself willingly giveth himself for his Church, which serveth to strengthen our faith and persuasion in his love to us.  
The Minister doth it as to represent God the father's action, giving his son likewise to that end. So as that the whole Trinity sealeth these things unto us.  
A second action followeth, giving thanks, Matthew and Mark have, blessing, all is one.  
This was also according to the ceremony in the Passeover, in the name of the assembly.  
Giving thanks & blessing may have two meanings, first as to God, so are they all one, secondly over the creature of bread, is all one. So that here  
1 Is showed, that the outward creature is reverently to be used, with calling upon the name of God, in craving assistance to use this holy ordinance as we should.  
2 That we should praise God, as for all favours in general, so for our redemption by Christ, and assuring us thereof by this Sacrament.  
He broke according to the ceremony at the Passeover.  
1 To divide it. 2. To represent Christ's sufferings.  
1 Whole bread is not to be delivered.  
2 Bread must be broken to be divided among sundry, not as with the Papists, who break, but do not distribute always.  
3 We must never be present at this ceremony, but call to mind Christ's torments for us.  
4 If Christ were tormented for us, we must be grieved for ourselves, for this served the sour herbs at the Passeover, in these was judas sop dipped.  
Matthew hath, that Christ gave to his Disciples, and did not offer to God. Indeed some writers call this a sacrifice: not properly, 1 but a memory of Christ's sacrifice, 2 wherein we sacrifice ourselves to God. 3 Give alms to the poor, which is a kind of sacrifice. And said, that is, aloud and plainly that all might understand.  
All coming to this Sacrament, must have knowledge of the word and this sacrament.  
The Minister must not mumble as among the Papists.  
In the speeches of Christ following in 4 branches, we may mark a commandment, a promise, a duty of the receiver.  
Take, not only into your mouths, but into your hands, representing the soul and faith: Ye, every of ye, even at this instant.  
A marvelous strength to faith.  
This we are commanded to do. I promise that unto you which I command and you do.  
The Minister in God's place putteth us in mind of particular faith.  
The receiver professeth faith, and that particular, even now quickened at this sacrament.  
Eat, that is, divide by chewing and preparing to concoction.  
1 We must not reserve the bread.  
2 We must have some strength of faith, as it were to chew the ●●d.  
3 We must be able to distinguish things in Christ.  
4 Christ must be mystically incorporate unto us.  
This, not the shows which cannot be divided.  
Not in dividium vagam, hoc doth determine.  
Not that which is with or under the bread. Christ is present but in the right use, these words are in the beginning.  
This, that is, this very bread.  
Is, not properly, no more than the cup is the new testament. Else Christ should have eaten himself. 2 His body should be baked, not by transubstantiation. Transubstantiation hath no ground in scriptures.  
There was none at the first supper, for than Christ's body was seen. It is no otherwise here then in Baptism. Paul calleth it bread: If it should be transubstantiate, there should be no sign. Accidences should nourish, should be without subjects.  
Not by consubstantiation. 1 Christ sat visible at the first, 2 He is now in heaven: If thus, his body should not have partem extra partem, one part out of another.  
Is, in the due use, is to faith. Thus the word (is) in sacramental speeches is for, signifieth Gen. 17. etc.  
My body, (syne●d: I take it) myself with all that is mine, or belonging to my person, office, or merits as before.  
Which is broken for you, that is, which shortly shall be crucified for you. Luke hath it, which is given for you, that is, straightway shall be given to death for you.  
This do in remembrance of me. Where is a duty commanded, and the manner how. The duty is, do this, not that here the Apostles were made Priests, but that Christians are commanded to practise this duty.  
1 So as that it is not in their choice to do it or no, if they be not fit, they must presently make themselves fit.  
2 Christians must often do it. Indeed there is no set time, but the oftener the better, so that due reverence and regard be had thereof and therein.  
3 It must be done always according to the first institution. The manner is, in remembrance of Christ.  
Christ signifieth as before in the word body, and before that bread.  
Remembrance is a word of sense, and signifieth calling to mind, or keeping in mind, in the English. The Greek signifieth calling to mind, such words as these of sense, do signify beside, actions and affections. So as that hereby are we put in mind.  
1 That we are by nature forgetful of Christ, and his merits, and our own duties.  
2 That we should know Christ. 3 Love him. 4. Believe in him. Hitherto the first part of this sacrament, now followeth the other concerning the wine, Where we must consider again, the 

element.  
actions.    
The element is wine, the actions as before.  
Mark first that God useth two signs in this sacrament, because he would the more strengthen our faith, and seek all in Christ.  
So as that no man may keep either from any communicant, and every communicant is to desire both.  
This cup, that is, this wine. Wine was their most generous drink.  
It is likely that it was mingled with water in those hot countries. We must use wine, not mingle it with water, it is not our usual drink, as it was theirs.  
The thing signified is Christ's blood.  
Is, that is, signifieth. There seemeth not to be the same manner in Paul and Matthew for the words following.  
Paul saith, this cup is the new Testament in my blood, that is, this wine is my blood, which confirmeth and ratifieth the new testament, and that it belongeth unto you.  
Matthew hath, This is my blood of the new Testament, to the same sense. So that the thing signified is the blood of Christ, and by wine,  
1 To teach that we must have some sweet feeling of Christ. 2 And that it is he who cheereth our hearts.  
Now this his blood is shed and poured out for us, whereby is signified his death and merits for us.  
Note by the way the leprosy of sin, which could not be cured, but by the blood of God.  
Testament in effect here is the same with covenant, save that testament or will implieth death. And is nothing, but God's agreement with mankind for their salvation.  
This to continue and be effectual, is but one. And is the pleasure of God to save men for Christ's sake, and according to divers considerations is old, till Christ, for the jews, in ceremonies, and to vanish:  
New, not but that it was heretofore, but was by Christ so clearly published as it seemed new. 2 Shall not decay. 3 reneweth us more and more. The benefits of this jeremy setteth out 31 chap: and are the same we have heard of before in Christ. All which, this wine is given as a seal to confirm, that they belong to the due receiver.  
This must we drink as eat the former, by commandment in remembrance.  
Matthew hath, drink ye all, as if our Lord would prevent the corruption in the Church of Rome.  
Object. Luke maketh mention of two cups. 22, 17, 20. How will both stand?  
Aun. The former was of the Passeover, the latter was only of the Lords supper.  
Thus much of the parts, the use followeth in the 26. which is easily understood by that which went before.  
Hitherto hath been the doctrine of the institution, now followeth that which is for the meet partaking thereof; from the beginning of verse 27. to the end of the chapter.  
In which is declared the necessity of meet partaking, & the manner how.  
The necessity is verse 27, and is from the danger of unmeet or unworthy receiving, for none can receive but worthily, or unworthily.  
The danger is that the unworthy receiver shall be guilty of the body and blood of the Lord. Where first we must know what it is unworthily to receive, than what it is to be guilty of the body and blood of the Lord.  
Worthy or unworthy, is with comparison or respect, & that between 

Quantities.  
Qualities.    
Worth in quantity, is equality, as a penny for a pennyworth: worth in quality is likeness, or coming near.  
This unworthily is meant of quantity, but quality.  
Unworthily is not contrary or beside the excellency of the mystery, or not in every point not according to the duty of the receiver.  
For than none should receive worthily, as not being able to do as they ought.  
But unworthily is unmeetly, or unlikely, so Math. 3. And the Ruler of the Synagogue thought himself not worthy, that is, not meet. etc.  
This unworthily must be judged according to Christ's institution of this sacrament: so as that if we use it otherwise then he appointed we should use it, it is unworthily.  
To be guilty of the body and blood of Christ, is to sin against the body and blood of Christ, that is against Christ himself, and to be subject to the punishments therefore, so Math, 5, 21, 22. james, 2, 10.  
The fault is most grievous, being against God, offering us the blood of his covenant. Heb. 10, 28, 29. The wishing whereof to themselves, what hath it brought but notorious, and extreme misery?  
But some may say, how may this be, seeing Christ his body is not there really?  
Aun. It is sufficient that his ordinances are abused, and those holy signs which he ordained, so despited.  
So the reproach done to Prince's pictures, arms, Letters, Ambassadors, redoundeth to the Prince. We ourselves so interpret things done toward ourselves.  
None can from hence therefore gather, that wicked or worldly men, do eat the body of Christ. They may eat (as S. Augustine saith) the bread of the Lord, they cannot eat, the bread the Lord, who to all receivers is life.  
Thus much for the necessity of meet partaking, now followeth the manner how, and that from the 28 verse on, the which first is shortly named, after is further enlarged.  
It is shortly named, verse 28, and is said to be examination. The which we may consider by the properties of it, & by the nature and parts.  
The properties are first the necessity, second, the generality, third, integrity, the special parties whom it most chiefly concerneth.  
The necessity appeareth by therefore, the commandment, so as that otherwise they ought not to partake, neither can they please God, or have comfort in their hearts. And indeed if men consider the greatness of the mystery, search and trial cannot be but most necessary.  
Men must take heed that custom do not take away care, we must do it for conscience.  
The generality is in the word man, which signifieth male or female, old or young, of any degree. So that none to be admitted must be accepted, nor any to be accepted not examined.  
So is man taken. john 3, 27. john 5, 7. john 7, 46.  
The reason of this generality is, that Christianity, and the duties thereof, are as well for one as other. Neither is there any who hath not just cause to try out himself. Well therefore doth our Church appoint the names to be sent, that help may be had. None may be without his garment.  
The integrity or uprightness in this trial, is implied in the word, examine. Which showeth an exquisite and most diligent search, as Lapidaries, and Goldsmiths do, to find out true from counterfeit, good from bad.  
Where a man had need of great skill, seeing the thing he seeketh is most excellent, and to be deceived, is great loss. Now this examination must be such, as ever to search till we find ourselves in good estate, as they who dig for metals, like the Shunanite to Elisha, so Christ commandeth to seek.  
But some will say, what if I find not the things I look for?  
I answer. Presently so set yourself to seek as you give not over till you find. The things you look for, are of mere necessity to everlasting salvation: and that not only at the Sacrament, but all times before, and afterward.  
Therefore in this case must we do as they who are sick, hungry, for physic and meat, not differing, and it is a manifest evil sign not to be earnest this way.  
The persons whom this examination concerneth, is every man and party toward himself.  
Not but that others, who have charge of others, must endeavour. as Exod. 12, 26, 27. Deut, 6, 7, Gene. 18, 19  
But that though they should fail, yet every party, must be able, willing, and practising to examine themselves.  
No man can do this but he must 1 Take some time for it. 2 Remember in the doing of it, he hath to do with God, who seethe to the ground of the heart. 3 Had need of some instruction, and exercise before. 4 Must do it as at other times, so specially renew the doing hereof at every time of administering the Sacrament. 5 That which he now endeavoureth to find, he must have for ever after.  
Hitherto have been the properties of examination, now follow the nature and parts thereof.  
Examination is an exercise of godliness, whereby a man descendeth into himself, bethinking what he ought to have, never giving over till he have such graces, as whereby he may partake the sacrament of the body & blood of our Lord worthily.  
This exercise is many where's commended in scriptures. 2. Cor. 13. the neglect blamed. No man considereth what have I done. Look Haggeus.  
It calleth a man home to himself. Psalms, 4, 4. Zepha: 2, 1. Will not let a man be more busy than needs, with others.  
Being bethinking, it must be with deliberation.  
The things which examination looketh for, must be according to the particular intent in examination, as if I examine whether I have things to make me fit to hear the word, I look one way, if to make prayers, I look another way: so if for the Sacrament, there is a special course for that likewise to be taken.  
Now the things which examination for this Sacrament must look after, may be considered in their number, quality, and measure.  
The number we will not stand precisely upon, four is the smallest. The first is knowledge. This is the perceiving of the meaning of truth necessary to salvation.  
Which must be as of truth in general, 1 That there is one God, three persons.  
2 That man was created at the first to the image of God.  
3 That man fell, and plunged himself and his posterity into misery, from whence by nothing in himself or others he can get out.  
4 That there is no way to be recovered from hence, but only by Christ, according to the articles in the Creed.  
5 That than he know what faith is, and how that only by that, Christ is apprehended.  
6 That faith is never sufficient if it be without repentance.  
7 That repentance always cleaveth to God's ordinances and commandments.  
So also in special touching the doctrine of the Sacraments, and this in particular.  
The second is a man's own sins, which hath as far as one can endeavour, 1 The finding out of the number and grievousness.  
2 The acknowledging of them to God & others, against whom they have been.  
3 The being truly sorry for them.  
4 The desiring of forgiveness for them.  
The best way to find out, is to lay the law & word of God rightly understood to our hearts, and bethink of our particular practices.  
The third is faith of salvation, which is a persuasion by the holy Ghost, that the doctrine of salvation by Christ, belongeth unto the party.  
The fourth is repentance, or amendment of life, which must be 1 Of the whole man. 2 Always. 3 Profiting and going forward. And hath two parts, mortification, vivification.  
Mortification is keeping under, and weakening of sin.  
Vivification is renewing of desires and endeavours to all good things.  
This is the number, the quality followeth, which is, that there must be 1 Truth of every of the former.  
Which one shall judge of, if in the presence of God, he can find these things in himself. 2 If they be working.  
2 presentness, that even at the instant the party can find them in himself.  
3 Refreshing, that even by this sacrament he must find all the former quickened, and renewed.  
The measure is last, which is to be wished as great as may be, and must not discourage if it be but little.  
The measure of saving graces, are not in all equal.  
The weaker our grace is, the more need have we of the stronger means.  
Competent measure is judged by an upright heart to please God in the use of this ordinance.  
So as that no weakness or slips must discourage us. 2 No crosses. 3 No temptations.  
Thus much for the manner how meetly one is to partake, now followeth the further enlarging thereof, and that from repeating this danger of neglect of examination, 29, 30, as also from the fruit of due examination. verse 31.  
The danger of neglect is in the punishment 

general. 29.  
special. 30.    
The general punishment hath the 

kind.  
cause.    
The kind is that he eateth Krima ●ayton.  
That is, he so eateth as will occasion krima, because the Lords holy ordinance is profaned, as before in eating unworthily, and being guilty of the body of Christ.  
K●●●a many translate damnation, meaning as it seemeth eternal, which though every sin doth deserve, yet God doth not always inflict, neither is here (as I take it) meant. For that the Apostle expoundeth himself. verse 30.32. And for that sundry thus offending, were the children of God, who could not be damned.  
I take it therefore to signify judgement, as 1, Peter 4. that is, punishment, or correction, as is said, Correct us in thy judgement, etc. in which case Hezechiah prayeth, 2, Chron, 30, 18, 19, 20.  
So the meaning is, the parties neglecting shall be subject to punishment, even upon the carelessness or recklessness about this sacrament, and justly, this being an ordinance of God, so full of good for us.  
Now that which is true in the receiving, 
God punished the contempt of circumcision.  is as true in the forbearing, and not endeavouring to receive worthily, and indeed, in sharper manner. For here seemeth to be understood punishment indeed, but easier, there a man may justly fear hell fire.  
Considerations to persuade us not to contemn this sacrament, I mean for such as profess the same doctrine with us, and such as neglect when they may conveniently resort thereunto.  
1 First it is God's commandment. 2 It hath likewise his promise. 3 Is a special prop to stay our faith. 4 Bringeth with it Christ and all heavenly treasures. 5 Quickeneth a man to all good duties of thankfulness to God, love to men, etc. 6 Was very often in the primitive Church.  
Considerations to make us resort unto it, with due consideration. Where first we might bewail, that it is of all so slightly regarded.  
1 There are many things to be done which require study.  
2 The jews taught one another to keep the Passeover.  
3 It is a duty of greatest consequence almost that can be for a man.  
4 No great thing can be well done without good case.  
Now no judgement is expressed, because we might fear all. No time named, that always we should fear them.  
The cause is, for that he discerneth not the Lords body, that is, that which is his body by his ordinance sacramentally.  
The special punishment followeth. verse 30. Bodily diseases, and death.  
1 Not only these, but decay in name, goods, friends, estate, etc.  
2 Learn when these come, among other things to call to mind slight regard of the Lords supper.  
3 All are not sick or weak, that we might learn to profit one by another's harms.  
4 Neither must such as feel no outward crosses, think that they are, or shall be free.  
The fruit, which due examination bringeth, followeth, verse 31. and is,  
1 Freedom from judgements, which is set down with the forerunning duty of judging ourselves, which is so to try out ourselves, that we may judge aright, that we come duly, and if that we find we have not so come, to humble ourselves, and be revenged of ourselves.  
And indeed this freedom is from all plagues, as they come from God angry.  
2 And obtaining of all excellent things, for what can a due partaker be said not to have?  
Quest. Are not such as come worthily corrected?  
Aun. Yes: but being without particular conscience for some particular fault, it is no judgement, but an exercise.  
Que. What may we think of those that are afflicted in this kind by God?  
Aun. They are chastened, that they should not be condemned with the world. Chastising is somewhat to the grief of our nature, proceeding from God's love to us, to make us the better for afterward.  
That it is the grief of nature. Look Heb, 12, 11. And necessary it is, that so it should be. It is also moderate. It is likewise with God's love: To make us better.  
The utmost end why God sendeth it, is that we should not be condemned with the world. The world are the unrepentant men of the world. These shall be condemned.  
Condemnation is everlasting punishment, with the anger of God, and misery of the party punished.  
FINIS.   

THE DOCTRINE OF FAITH.  
Romans. 1, 16.  
Hitherto have we heard of preparation to grace and salvation: now followeth to consider how grace & estate of salvation is wrought in a party.  
All which consideration is in the means, or in the gifts of grace.  
Means I call those which are appointed by GOD, and blessed for the working of grace: gifts, the very things wherein salvation doth consist.  
Now the means it the word of grace and salvation, so called Acts, 13, 26, as the devil himself confesseth. Acts, 16, 17, word of grace, Acts, 14, 3, so Acts, 20, 32, and that because it is the ministry of the Spirit, 2, Cor, 3, 8, that is, which conveyeth the holy Spirit into one, and bringeth all grace.  
This word is called by another name, usually the Gospel, so Acts 20, 24, the Gospel of grace, word of the kingdom.  
For the name we heard of it, in the entrance to the Harmony of the Evangelists.  
This doctrine is all that truth in the Canonical scriptures, touching salvation by Christ.  
A sum and brief of this doctrine, is that which is commonly called the Apostles Creed. So saith S. Augustine, Ista verba quod audistis, per divinas scripturas sparsa sunt. etc. These words which you have heard, are strawed all over the scriptures, but gathered together from thence, lest the memory of forgetful parties should fail, & that every man may have what to say, and hold.  
Wereuppon Marcellus in Epiphanius, repeating the Creed, faith he had it out of the divine Scriptures.  
In which sense, S. Augustine calleth it the foundation of the Catholic faith: & S. Ambrose, a key opening all the Scriptures.  
In considering of this Creed, it shall be good to know the title, and the contents of it.  
The title is, The Apostles Creed. Wherein is the kind of the thing, and the parties whose it is said to be.  
The kind is, that it is a Creed. If we should speak to such as understand Latin, it might not be unfit to speak of the Latin name, Symbolum. But here it shall not need. Only I think that divers learned men are deceived, who think that it is called symbolum, of part in a shot or reckoning, which divers make up. That (I take it) is symbola in the feminine gender, not symbolum.  
This name of Creed, in English (I take it) arose from the abuse of the first word in Latin, Credo. Where, on their beads they were enjoined to say so many Ave-maries, Paternosters, and Credoes, whereon this was called creed. Which is a Latin word, and doth signify as much to say, I believe my creed, that is, that which I do believe: whereof we shall have better cause to speak by and by. So then the creed is that, which one by direction of the word of God, doth, and aught to believe.  
The parties are the Apostles, whose it is said to be. The Apostles are those twelve, sent out by GOD into all the world to preach the Gospel.  
Some think it is called theirs, as being in matter and form penned by them, by divine inspiration, after the holy Ghost came upon them, before they departed from jerusalem to preach the Gospel. So as some set down, what every Apostle did set down.  
This is not so, for than it were Canonical Scripture, which it is not, for the Romanists themselves grant it to be but tradition.  
Others think, that it is said to be the Apostles, as consonant to their doctrine, as an abstract & abridgement thereof. So is it, though this be not all, for I judge that this name is added, to put a difference between other forms of creeds used in the church, as the Nicene, I believe in one God, Athanasius, Whosoever will be saved. Now for difference, this is called, the Apostles, as of their doctrine.  
Now touching this title, some questions may be asked.  
1 Que. What authority is this Creed of, divine, or human? or how bindeth it?  
Aun. It is divine for matter, though not for form, for the Apostles did not pen it. And therefore so far bindeth, as it is agreeable to the Scriptures. And therefore, when a thing is said to be as true as the Creed, it is only for the matter.  
2 Que. Whether all things to be known, necessarily to salvation, are contained herein?  
Aun. I think they may be said to be implied, though not expressed. And if God reveal, and give means of knowledge of no more, these may suffice: otherwise not. We must believe all that God will have us.  
3 Que. whether is it certain damnation not to believe every of these?  
Aun. we must distinguish between articles of the foundation, and others. Articles of the foundation believed may suffice, when others are not revealed.  
Again, we must consider for articles or doctrines, not of the foundation, whether they be clearly revealed or not, if they be not, they shall not prejudice.  
Again, whether we err of simplicity or wilfulness: wilful error damneth, simple doth not in things not of the foundation.  
Things of the foundation, I call faith and repentance, most necessary.  
4 Que. Are we bound to sunder them into twelve?  
Aun. No. Remember that as God revealeth, man must believe.  
This for the title: the contents follow from the beginning to the end.  
These contents have the profession, the assent. Profession, in all to the particle Amen. Assent in the word Amen.  
In the profession, is the manner, and matter.  
The manner is, I believe. The matter, the rest.  
Whereof before we can as we should speak of any, some general rules are to be remembered for all.  
1 We must build our faith in every of these points upon the written word of GOD, not only the words of this Creed, and therefore, Acts, 24, 14, Luke 24, 44, & must understand all according to the scriptures.  
2 Every one must make it for himself, job, 19, 25, Gala, 2, 20, john, 20, 28.  
3 To every clause, in heart this (I believe) must be adjoined, though it be not expressed in word.  
4 We must labour more and more to grow in fuller assurance of every parcel. Mar, 9, 24, Luke 17, 5.  
5 Our life must be answerable to the profession of faith. james 2, 18. Therefore saith Irenaeus, to believe, 
Lib, 4, 14.  is to do as God will.  
6 Though we cannot dissolve all doubts, 
Lib. 15, de trinitate capit, 2,  we must not shrink from the profession. First believe, after you shall more and more understand. Faith seeketh, (saith S. Augustine) understanding findeth out.  
7 The Creed is no prayer.  
Hitherto the general rules, the manner of profession followeth. I believe. Whereof we may consider feverally in itself, and jointly with the matter following. And first we must consider the grounds of scriptures, whereof in this point to believe, and personally I believe, we may note these heads.  
1 Commandments to believe. john 20, 27.  
2 Promises made to believers. Mar. 9, 23.  
3 Rebuking of unbelief. Math, 6, 30, Math, 8, 26, Math, 14, 31.  
4 Commendation of parties for their belief sake. Math, 8, 10, Math, 15, 28.  
Whereupon men are often noted by this in the New testament, that they are believers.  
5 The means appointed by God to work & increase true faith, the word and Sacraments, and even the whole ministery.  
The same means are for personality, as I may call it.  
First therefore this I believe, is that I have belief. Belief is sometime put for a thing which I do believe, sometimes for a gift, whereby I do believe.  
For a thing which I do believe, as 1, Tim, 1, 19, Jude, 3,  
So is it not barely to be taken here.  
For a gift whereby I do believe. Mark, 9, 23.  
So is it taken here, and thus do I say, I believe, as Philip, 1, 19  
Now for the better understanding of this manner of profession, we must consider, 1 what parties have faith: 2 where faith is in such parties as have it. 3 whereabout faith is hestowed, as about her proper matter. 4 what be the parts thereof. 5 what properties it hath. 6 & lastly how it is wrought.  
The parties who have faith, are reasonable: 1 God, who is said to be faithful in keeping his promise. This to believe, is to believe a promise.  
2 Creatures. 1 Angels: 2 Men. In mankind infants have not faith.  
So as devils have a kind of faith. Nevertheless, there is difference of Angels and devils faith, and men's.  
Angel's faith is in God the Creator, legal, no other than adam's was. men's faith must be likewise in the Redeemer. Angels are not properly said to be redeemed, but rather confirmed by Christ, as some Divines hold.  
devils faith is only of the truth and power of God in general, out of themselves.  
For the second point, faith is said to be in the heart. Rom. 10.9, 10. Acts, 8, 37. Ephe. 3, 17.  
Now so is it said to be in the heart, as to be conveyed into the whole man, especially into the chief powers of the soul.  
Whereof the one is the mind, the other is the will. In both which I do judge that this faith is. All agree for the mind, some doubt for the will, which may thus be proved. First, because it is said to be in the heart, which implieth the whole soul.  
Secondly, for that faith knitteth to God. Thirdly, faith and hope differ not (I take it) in place, hope is an affection.  
This is most certain, that every one who believeth, must do it with his heart: Yea, with all his heart.  
The proper matter which faith regardeth, is the whole word of God, as God revealeth it. And therefore, before the word was written, faith was bound to believe divine visions, dreams, and special promises of Gods special power, whence did arise faith to work wonders, when there is no such special promise, that faith ceaseth.  
Since the word is written, it is tied to that in the right meaning of it, and to that only.  
The parts of faith, are knowledge, and application.  
For knowledge, the scripture is plentiful.  
Whereupon, faith is sometimes called wisdom, understanding, etc.  
This knowledge is perceiving of that which I do believe.  
And hath two parts, notice, and assent.  
Notice is the perceiving of the meaning of the thing. Which can never here in this life be full in us, and is not to be understood, as some precisely speak, of knowing to be by causes.  
To this notice is required always: 1 Some direction & warrant of scripture.  
2 Meaning of the words, and matter believed.  
3 Discerning truth from falsehood. Ioh, 10, 4, 14, 16, 1, Cor, 2, 14, Phil, 1, 10, Heb, 5, 14.  
Whereupon followeth, a light to try and examine things by.  
4 Ability to increase therein by the right use of former knowledge.  
5 To be able to teach others that which ourselves know.  
Assent, is persuasion of the certainty of the truth of the former every way, whereof we have notice. john, 21, 24. 2, Pet, 1, 16, 17. 2, Tim, 1, 12.  
This is called plerophory, or full assurance that the contradictory is false, in assurance whereof, a believer will suffer any thing rather than to deny.  
Whereupon faith always striveth against doubting.  
Of these two alone, ariseth that which is called historical faith, that is, a believing of the history of the Bible.  
Application is, whereby the believer is persuaded, that the thing believed, belongeth to him, in every point as it is known and assented unto.  
This is the hardest in temptations, and is most assailed, by the devil, by the Papists.  
First therefore let us prove this.  
The Papists so mislike application in faith in general, as that they deny that application is in justifying faith. Bellar: de justificat: lib. 1.30. Insomuch as he saith, eleven articles of the Creed, belong only to credulity, that is, willingness to believe, not to affiance.  
We prove it thus: 1 Where particular mercies are promised, there must be particular faith.  
But to divers in scriptures are particular promises, Abraham, Math, 9, 2. Luke, 7, 48, etc., therefore.  
They answer to the minor, these parties were extraordinary, and had indeed special revelation.  
We answer, that as true as Christ's word was to them, so is his Spirit now unto his children, so as they ought not to distrust it. Neither doth Paul speak, Rom, 8, 38, 39, more of himself then of us  
That God's Spirit witnesseth with ours, it is evident. Rom. 8, 16. Gala, 4, 6. 2, Cor, 1, 21, 22. Ephe, 1, 13, Ioh, 1, 2, 27.  
2 In all faith, there is as it were a syllogism made, whereof the minor is with application.  
3 Particular persons are rebuked for infidelity.  
4 Practices of particular parties, Thomas, john, 20, 28, David, etc.  
The Fathers are large here. Qui de Deo non praesumit veniam, non animaduertit, plus peccato suo posse Dei clementiam. August: Whosoever doth not presume of pardon from GOD, doth not consider that the mercy of God can do more than his sin. Patot quia non aliter quam Thomas confessus est, cum diceret domine mi, Deus mi, nos quoque confiteri vult Deus. Cyrill in 12. john.  
It is manifest, because no otherwise than Thomas confessed, when he said, my Lord, my God, God will have us also to confess.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chryso: ad Rom.  
He said not to God, but to my God, even as the Prophets also do, making him who is common, peculiar unto themselves.  
Qui omnium Deus, meus specialiter. Hieron: who is God of all, mine in special.  
Tertullianus notat dogmata Christianae fidei Ethnicos appellasse praesumptiones. Tertullian noteth, that the heathen termed the positions of Christian belief presumptions: as the Papists charge us.  
So therefore is faith with application, as every branch to salvation hath it.  
Hereof are these degrees: 1 Approbation, whereby one is persuaded of the worth of the doctrine to be believed.  
2 Expedition, whereby one desireth it above any thing.  
3 Apprehension, whereby one having once hold of it, will never let it go.  
4 Oblectation, whereby one resteth and stayeth himself on the thing believed.  
5 Expectation, looking for the benefit thereof.  
This with the former, is the faith of Gods elect, sometimes by the learned called iustifiying, or saving faith.  
The properties of faith may easily be perceived, even by that faith is said to be in the heart.  
1 It will profess or confess itself when occasion serveth. Rom: 10, 9, 2, Cor, 4, 13.  
We must be ready hereunto.  
But here a question or two may be demanded, 1 Que. How far is a party bound always to make profession of his faith?  
Aun. Profession may be said to be in deed, or words.  
In deeds, when we lead a life according to the doctrine of faith. This kind of profession must always be, and every where.  
In word, when we give out what we hold and believe. And this may be considered in matters that are of the foundation of salvation, or accessary, and not of the foundation.  
In such things as are not of the foundation, we must remember, 1 order, to do that after things of the foundation: 2 our calling, to deal in such matters, as if we be preachers, 3 to take the fit season for hearers.  
For such things as are of the foundation: 1 We must never deny any of them.  
2 When we are called upon by lawful authority, we must profess our faith.  
Hear some exception may be, if it be before scoffers, Christ held his peace.  
3 We must speak so as men may perceive our meanings, we must not affect doubtful speeches.  
4 Though we be not demanded, if our silence should be very hurtful, or our profession profitable, we must make profession.  
A second question, whether it be lawful to compel to make profession?  
Aun. We must distinguish the parties towards whom compulsion is used. For if they be such as never had knowledge, nor made profession of the truth, they must not be compelled first, but taught.  
Why then are Papists punished? Aun. Some are punished for their treasons, others for their refusing to be taught.  
If they have made profession, and stand not to it, they must be compelled. None must be suffered to profess a false doctrine, unpunished, or unnoted.  
Two divers religions, are not to be permitted by one sovereign authority.  
How far may a Sovereign proceed in punishing, for not professing the faith?  
He must make laws for the keeping of the Catholic faith, any teaching idolatry wilfully, he ought to punish with death.  
Whether may a Prince suffer the Ambassador of a foreign Prince, to use his conscience?  
Aun. I think he may, because he hath no authority over him, not being his sovereign: but none of his own subjects must be permitted to communicate with him in false worship.  
2 The second property is, that faith is explicit, not only to believe as the Church believeth, but to say what we believe, why we believe, what we mean by that which we say we believe.  
3 The third, that it is lively and form. No true faith is dead. Charity is not the form of faith.  
4 The fourth, it can never be lost, if it be rooted, and confirmed.  
5 The fift, according to the doctrine it believeth, it must be taken diversly, and therefore it is sometimes to believe, sometimes to believe in.  
Faith is wrought effectually by the holy Ghost, instrumentally by the word.  
Hitherto have we spoken of the manner of this profession in general, and severally in itself: now followeth that we consider it with application, to every branch following.  
First therefore, as every one of discretion must believe, so must they in God, & so the rest following: secondly from the heart: thirdly, according to divine truth written. Fourthly, we must know grounds of scripture for every one, understand the meaning thereof, perceive the difference, from others, be able to teach them to others, apply them to ourselves. Fiftly, profess them in due time, express them, & lastly, our faith must be lively.  
And thus much for the manner of profession: the doctrine and matter professed followeth, beginning at in God, and so on to life everlasting.  
The matter hath two parts, 1 of God. 2 of the Church. Of God, to I believe the holy Catholic, etc. exclusively of the Church in the rest.  
This of God is essentially and generally, or personal, & particularly.  
Of God essentially, in name, or attributes. Name, in God.  
In attributes. 

Almighty.  
Maker of heaven and earth.    
That belief is to be in God, look the commandment. 1, Tim, 6, 17. Promise, Jere, 31, 33, Heb, 8, 10.  
Unbelief, or not believing noted, Rom, 11, 30. punished, Psalm, 78, 22.  
Belief in this kind commended. john, 14, 1.  
Neither is this only true in general, but also in special, and particular: so Exod, 3, 6.  
So God promiseth, Gone, 17, 2, no more to Abraham than others, Rom: 4. For Abraham is father of the faithful. Thus did Daniel, 6, 23, Paul, Acts, 27, 25. David, Psalm. 22, 1.  
Now this, in God, hath to be considered, the meaning of God, than what is this, in him.  
God must be understood, as in the scriptures.  
The scriptures set out God, as he is towards his creatures in general, or toward his Church in special.  
Towards his creatures. That, 

1 God is.  
2 God is one.  
3 God is a Spirit infinite.  
4 God is present every where.  
5 God knoweth all things.  
6 God can do all things.  
7 loveth mankind.  
8 Is most just.  
9 Is most certain, and sure of his word.   Toward his Church, as he maketh covenant.  
The form of the covenant is, I will be their GOD, they shall be my people.  
This form in general is set down, jerem, 31.  
In particular, Gone, 17, 2.  
In this covenant is a promise and commandment.  
Promise on God's part, that he will be our God, as Gen, 17, 1, Gone, 1, 11, where are promised all things to happiness, full and for ever.  
So as if we tell him of our loss, he will restore it, of out sickness, he is physician, of death, he is our raiser.  
In particular, God promiseth: 1 To teach us all things necessarily to be known of us: They shall be taught of God. Look Esay, 30, 21.  
2 To maintain and nourish us.  
3 To defend us.  
4 To govern us.  
5 To deliver us.  
6 To be happiness, and all that heart can think to us.  
The commandment is, that they shall be my people, that is, that we should believe all these, and do duties thereafter.  
This is God, then do we believe in him, when we profess that we believe all the former of God to our own behoof, and do all duties answerable thereunto, as God is in general, and special towards his Church.  
Memorandum that this article professeth the first commandment.  
1 First therefore every one disavoweth all Atheism.  
2 Believeth in God as the scriptures reveal.  
3 Acknowledge but one God.  
4 Who knoweth whatsoever they do. 5 Is present to them. 6 True of his promise made. Whereby they seek unto him: rest in his judgement of them: are persuaded that all things shall work for their good here, and that GOD shall be full, and for ever happiness unto them, so as they make him their portion above all other things.  
Thus far touching GOD by Name, now follow the attributes.  
Ob. The Father is first named, therefore should it be first opened.  
Aun. So might it. Nevertheless, seeing that attributes are of the essence, and Father is a person, and essence for easy teaching should go first, therefore we may without offence (not blaming the order of the Creed) speak first of the attributes. These rules must be remembered of them.  
1 Though here they be joined with the Father, that is but for order's sake, they belong likewise to the Son, and holy Ghost, and so must be remembered.  
2 There are more belonging to God, and to be believed in God then these. Look Exod, 34, 6.  
The attributes here are two, Almighty, and maker of heaven and earth.  
Que: Why are these named, and no more?  
Aun. These are named, 1 as being very well known even to some of the heathen, Give me (saith S. Augustine) a Pagan, a worshipper of many Idols, a servant of devils, who saith not that God is almighty.  
Plato could see that the world was made.  
2 These put a manifest difference between the true and false god. God himself by his power, proveth himself to be the true God. So doth Elias convince the people, 1, Kin: 18, 24, 34, 38: and for making the world, look Jere: 10, 11, and Augustine, Let any make a world, and he shall be God.  
3 These are of special use for faith and life.  
Que: Is there any thing in the order that these are here named?  
Aun: The creation proveth the almightiness of God. There are here no more than these named, for shortness sake, and memory.  
Now for the grounds of this article, 1 Consider the general promise, 2, Cor, 6, 18.  
More specially applied, Exod, 6, 3.  
To Abraham, Gone, 17, 1.  
2 Where the almighty is prayed unto, there must be faith, he is prayed unto, Gone, 28, 3, Gone, 43, 14.  
3 The practice of God's children was thus to believe in the almighty. Paul, 2, Cor, 6, 18, the three men, Dan, 3, 17.  
4 Unbelief in this kind is punished in Zachary, Luk, 1, 20, in the Prince, 2, Kings, 7, 17, in benhada's servants, 1, Kings, 20, 28.  
That God is almighty, it needeth not to be proved, yet to satisfy such as are ignorant, this may serve.  
Namely, the consideration of the sundry mighty works of God, general, particular. He is the God of hosts.  
In this article we may consider the meaning, and the duties which we profess.  
The meaning may easily appear in the name Almighty, which is, who hath all might.  
Might in God, is whereby he is of power, and can do things.  
This might and power, is absolute, or actual.  
Absolute power in God, is whereby he can do more than he will, as Math, 3, 9, to raise up of stones children to Abraham. To give Christ more than legions of angels, which he would not.  
Actual power is that whereby God doth what he will.  
Quest: Whether of the two powers is meant here?  
Aun. We must believe both. Nevertheless, actual is that which more nearly concerneth us, wherein we can have comfort in. Of this it is said, Psalm, 115, 3, And he spoke the word, and they were made.  
God is said to be thus Almighty, 1 Doing whatsoever he will: and here God's omnipotency is not in doing sin: Sin he willeth not. Again, sin is of weakness, not of strength.  
2 Hindering what he willeth.  
Object: Why doth he not then hinder sin?  
Aun: Because he is not bound so to do: 2 for that he can bring out of sin, good.  
3 Doing all things with ease: he but willeth, and they are.  
4 Causing all power where it is, even making weak strong. etc.  
Thus far for the meaning, the duties remain which we do profess.  
1 Never to presume of the Almighty power of God for us, unless we know his will to that end. For though our faith believeth, he can do more than he will, yet we never can reap comfort of his power disjoined from his will. So as Roman Catholics not proving Gods will for transubstantiation, say nothing to purpose. Or lose professors resting on God's power, as able to convert them, and not using means, do but beguile themselves.  
2 Never to doubt, but whatsoever God will, shall surely come to pass, promised, threatened, generally, particularly.  
Object. May one then neglect means? Answer. No. They serve for God's Almightiness to work by, & in deed in the most usual we may easily perceive God's power.  
3 To renounce all trust in creatures.  
4 To trust wholly in God. 2. Cor. 1, 9.2, Cor. 12, 9 Eph. 6, 10.  
5 To be strong in faith. Rom. 4, 21.  
6 To be assured of the performance of our prayers.  
7 To have contentation in God. 2, Cor. 9, 7. Heb. 13, 5. For indeed God so promiseth to be to us. Gen. 15, 1.  
8 In what estate so ever we be, to rejoice in God. Psal. 46 job, 22, 25, 26.  
Thus much for the former attribute, the latter followeth, Maker of heaven and earth.  
In speaking whereof, we may consider it joined with the rest, and in itself.  
As it is joined with the rest, first why at all it is set down.  
Aun. I take it against the poison of Marcion's heresy, who thought it not meet to believe in God the maker of the world: whereas the scriptures though teach so to believe.  
It is set in this order after the former, as a proof thereof. For the maker of heaven and earth cannot choose but be Almighty.  
In itself mark three things, the grounds of scripture, the meaning, the things professed.  
The grounds of scriptures are, 1 Gods making of himself thus known. Hier. 10, 11. Esa, 45, 7. Esa, 66, 2, Acts. 7, 50.  
He is so prayed unto, Act, 4, 24.  
So believed in, Psal. 124, 8.  
So professed. jer. 32, 17.  
By this name and title praised. Psal. 136, 5, 6.  
So as S. Augustine saith, Let any creature that you will come and make a world, and I will say it is God.  
Thus is God preached to be believed in, Act, 17, 23.24. Act, 14, 15.  
This for the grounds of scripture.  
The meaning will appear by the words, where the cause is joined with the effect. The cause, Maker, the effect, heaven and earth.  
Maker in the scriptures is properly called Creator.  
Creator is who did create. Created is to make of nothing.  
1 This God did.  
2 By his commandment.  
3 Not all things together, but in six days.  
4 When time began, so as there are not yet 6000. years, since the world began.  
5 So as that he ruleth and governeth otherwise then Atheists think.  
God ruleth and governeth for ever.  
God's ruling or governing is his providence.  
Providence is either general or special.  
General providence, is whereby all things jointly are ruled; such there is.  
Particular is whereby every several is ruled, especially & most choicely, man. As to the lighting of a sparrow upon the ground, to the number of our hairs.  
O thou omnipotent (saith S. Augustine) who rulest all as one, and one as if he were alone.  
The effect is, Heaven and earth. Where, by a manner of speech when that which containeth is put for the contained, all things are meant, all being contained in heaven and earth.  
Heaven is all from the face of the earth upward.  
There are three heavens 

airy.  
starry.  
glorious.    
The airy heaven is from the face of the earth, to the lowest part of the sphere of the Moon. Wherein are fowls, meteors, as wind, rain, snow, hail, thunder, lightning.  
The starry is from the Moon upward, as far as motion goeth. Wherein are the stars fixed, or planets, the divers motions, the influences.  
The glorious heaven is above all motion, where the glory of the Trinity doth most appear. There is the human nature of Christ, the souls of the elect departed this life, the blessed Angels ministering.  
These Angels were created.  
They are ministering spirits for the necessities of the Church.  
The earth is put for the earth and water together, from the face of it to the centre and middle.  
In the water are fishes, pearls, in the earth are metals, divers kinds of precious earth, stones, etc., on the earth are beasts and cattle, but especially man. All creatures have some print or vestigium of God, man hath God's image.  
1 Now all these things are good, Gen. 1, 31.  
Object: Some things are hurtful to us. Aun: They are of very good use, being applied by God.  
Quest. Whence cometh evil? Aun. By the disobedience of the reasonable creatures to God.  
Object. God maketh evil. Aun: Of punishment, not of fault.  
2 All these make but one world.  
Quest. What say you of the devils? Aun. God made them at the first good spirits, but they have left their first beginning. For their substance they are good, not in their qualities.  
This is the meaning, the duties professed remain.  
They are of two sorts, either in respect of the creation, or providence.  
In respect of the creation, 1 That we believe that the world was ordained by the word, etc. Heb, 11, 3.  
2 That seeing the creatures were made by GOD, we ought to meditate of them.  
3 By the creatures to rise more to the knowledge of God. Psalm, 19, 1, Rom, 1, 25.  
4 From the consideration of the creation, to get increase of faith, for persuasion of performance of our prayers. Act. 4, 24.  
5 To praise God, Psalm, 136, 5, 6.  
6 To consider of our own soul and body: Look psal, 139, 13, 14. and job, 10, 8, 9, 10, 11, 12.  
Thus much for duties professed in respect of the creation, duties in respect of providence follow.  
1 That we acknowledge all things to be most wisely ruled by God.  
2 That he hath particular care of us.  
3 That the Angels watch about us.  
4 All the creatures shall work for our good. job, 5, 22, 23.  
5 Be contented with whatsoever God doth.  
6 Use not the name of fortune, luck, chance.  
7 Tempt not God by neglect of means.  
8 Remember, jam, 4, 15.  
Hitherto touching God essentially, now followeth of him personally.  
Whatsoever is said of God in general in this Creed, or in the scriptures, is true of every person: the Father only is not Creator and almighty, but so likewise is the Son, and holy Ghost.  
It may be objected, that the Son doth nothing of himself.  
Aun. True, not without the Father, but all with the Father. 2 Not in the sense the jews conceived of him, taking him for a bare man, so he doth nothing.  
Que. Why are these ascribed to the Father?  
Aun. Only for order.  
Of God personally it is said, that he is Father, Son, & holy Ghost. First is Father.  
Father is a name that cannot be understood without respect to child, or son.  
God is father of a son who is GOD, or of sons who are men.  
To understand God the father, of a son who is God, somewhat must be touched, concerning the mystery of the Trinity.  
There is (as was said before) but one God. There are 3. persons, Father, Son, holy Ghost.  
A person is a manner of being in the Godhead, distinguished by an incommunicable property.  
The persons be coequal, and coeternal.  
The Father is of none.  
The Son is begotten of the Father.  
The holy Ghost proceedeth from the Father and the Son. The Son may be considered, as not incarnate, and now incarnate. Not incarnate, he was called the Word, incarnate, the son of man.  
In respect of his person and manhood, he is the Son of God.  
To understand God the Father of sons who are men, somewhat must be touched concerning the mystery of our redemption and adoption.  
Of mankind, which might have perished by the fall of Adam, it pleased God in Christ, to adopt and make some to be sons unto himself, Ephe: 1, 5, john, 1, 12.  
Que: It may be demanded, whether we must believe in God the Father of Christ, or our father, or both?  
Aun. Both. So saith Christ: your father, my father. Praying, himself calleth father, and teacheth us so to pray: Our Father.  
Let us then consider the grounds of scriptures, the meaning of this article, and what we do therein profess.  
But because there be two branches implied, first consider of the first, then of the latter.  
And that we ought to believe in the father of our Lord jesus Christ, it appeareth, for that God himself, maketh himself known by that name. Math, 3, 17, Luke, 3, 22, Heb, 1, 5.  
He is praised under that title, 2, Cor. 1, 3, Ephe, 1, 3. Christ promiseth, john, 14, 23. Is prayed unto, Ephe, 3, 14.  
The meaning hereof is, that I acknowledge to believe in that God, who is the Father of our Lord jesus Christ.  
And hereby do disavow all Turkish, jewish doctrine, which holdeth not the doctrine of the blessed Trinity.  
Now for believing in God who is my Father; God promiseth himself so to be, 2, Cor, 6, 18, Jere, 31, 1, more particularly, Exod, 4, 22, 23.  
God commandeth so to be called upon, Jere, 3, 19  
And findeth fault that any other should be so called, Jere, 2, 27, Math, 23, 9  
Christ himself applieth this name. Math, 6, 8, 14, 15, 18, and that very particularly, Math, 6, 18.  
Thus did the godly, Esay 63, 162 So are we taught, Mat, 6, 6. Luke 11, 2.  
I mean then, that I know the doctrine of adoption, & am persuaded that it belongeth to me.  
I know it, when I know whence I am redeemed, namely from misery, for whom I am adopted, namely for Christ, how I am assured hereof, to wit, by faith.  
I profess in this branch, 1 To make more account of this, that God is my father in Christ, then of all things in the world beside.  
2 To look for all favours from God, as a Father, being now made a son of his.  
The first favour is God's sparing, as a father is wont to do, Mala, 3, 17.  
This is in 1 not imputing faults, 2 not inflicting punishments, 3 moderately and gently chastising, 4 in taking in good worth the weakness and unperfectness of our obedience.  
Hence must needs arise great peace of conscience, and joy in the holy Ghost.  
The second is the Spirit of adoption, whereby we cry Abba, father.  
This Spirit, 1 hath boldness to come into the presence of God.  
2 Ability or gift, to pour forth prayers and desires and praises.  
3 Persuasion, that all are heard and accepted of God.  
The third is, his care to provide things necessary for us, 2, Cor, 12, 14, Math, 6, 32, Psal, 23,  
From hence we have that, 1 which is enough.  
2 Wherewith we are contented, 3 That which God blesseth, as the woman's oil, the jews apparel.  
The fourth is his defence of us.  
Keeping us from evil.  
Delivering out of evil.  
The fift, title to the creatures, which we lost by the fall of Adam.  
The sixth, certainty of inheritance in heaven. All men's children are not heirs, but Gods are, and fellow heirs with jesus Christ.  
3 I profess to perform all duties to God, as a child to a father.  
For there is no benefit, but requireth a duty.  
All the duties which we own to God, or can perform, are honour. Exod, 20, 3, Malipiero, 1, 6.  
This honour may be considered in respect of God, ourselves, and others.  
In respect of God, we ought,  
1 To acknowledge this our being sons, is merely of grace.  
2 To seek to God in all our wants.  
3 To thank him for all favours, 4 To take all his instruction.  
5 To obey his commandments.  
6 At his corrections to acknowledge our faults, and amend.  
In respect of ourselves, remember whence we came into this favour, to carry ourselves humbly, all the time of our lives.  
In respect of others who are without, and have not yet given their names to Christ, we must do nothing to the shaming of our house and father, but all things to his glory:  
Who are of the Church, all of us having one father, to be one to other brother and sister.  
Hitherto of the first person, the second followeth to, I believe in the holy Ghost.  
For the doctrine touching the second person, we may speak of it joined with the former, and in itself.  
It is joined with this word, and  
And, showeth that it goeth with the rest, and in this order.  
It goeth with the rest, as may appear every where in scripture, so as that it is not enough to believe in the former.  
The order is, that it followeth the former, not for any unworthiness it hath in respect of the former, but for that somewhat must go first, and the Father being the first in order, the doctrine touching him must be so, and again the doctrine of Christ being clearly manifested after that of the Father, it is not without just cause set after it.  
Thus much as it is joined with the former, as it is in itself, it is concerning jesus Christ, etc., more largely set down then any other doctrine in the creed.  
Whereby is declared unto us, that as we should make account of all other so of this in more special sort. Hence it is, 1, Cor, 2, 2, Philip. 3 7, 8, 1, Cor, 16, 22.  
In itself it is from this in jesus Christ, etc.  
And setteth out the second person by names or estates. The names are 

simple.  
relative.    
Simple 

jesus: this of person.  
Christ: this of office.    
First, let us see the grounds of scripture for this.  
1 He is so called by the Angel, Math, 1, 21,  
2 So preached to be believed in, Act, 2, 36.  
3 Being made the sum of the Gospel, 2, Cor. 11, 4,  
4 So as God justifieth him who is of the faith of jesus, Rom, 3, 26,  
5 To which very end Paul speaketh, Phil, 2, 10, 11,  
6 Thus doth Christ himself command, joh. 14, 1,  
7 Paul and Silas particularly speak, Act, 16, 31,  
8 He is in that name prayed unto.  
This name jesus is a broken Hebrew word of jehosuang, thus written & pronounced in Greek, for that the Greek tongue hath no aspiration in the middle of words.  
This name hath in it (as Chrisostome saith) a 1000 treasuries of good things, and is (as Bernard saith) honey in the mouth, music in the ear, a joyful shout in the heart.  
In delight, wherein Genebrard observeth, that Paul useth it five hundredth times in his Epistles.  
Yet for all that, we must take heed we do not abuse it.  
1 To make it a word of wonder, as some do, jesus.  
2 To think it will drive away devils.  
3 To give more reverence to that name, then to other of God.  
Object: But Paul, Phil, 2, 10,  
Aun: The meaning is, that jesus is the true God, and that all creatures should be subject to him, as to the Father. Name is for person, bowing the knee, a bodily ceremony, to express inward subjection.  
4 Not to make it a name of sect, or order, as those have done, who call themselves of the society of jesus, or jesuits.  
This jesus in Greek is SOTER, 
4 in verr.  which cannot (as Tully saith) be expressed in one Latin word, who gave or giveth health: and therefore the Latin Divines, do call him rather salvator, then seruator.  
He is, who recovereth out of miserable estate, setteth in happy, and keepeth therein.  
The Angel giveth a reason of this Name, He shall save his people from their sins. That is, 1 from the fault of sin.  
This is Adam's, imputed to us.  
Ours, original, actual.  
2 Punishment of sin. 3 Corruption of sin. And indeed every way is Christ a Saviour.  
1 By rescue, and recovery by strong hand.  
2 By ransom. He gave himself for us.  
3 He forgiveth our sins.  
4 He destroyeth sin in us.  
5 He fully recovereth us in the life to come, from all remainders of sin, and calamities coming therefore.  
And all this he doth alone, so as justly he is our jesus and Saviour.  
We profess then hereby, 1 To have need of jesus by the feeling of our sins.  
2 That the jesus set out in scriptures, is our jesus alone. Acts, 4, 12.  
Ob: Some are called saviours. Obadi: 21, 1, Tim, 4, 16.  
Aun. Those in Obadiah are bodily saviours. Timothy was a Minister of the doctrine of salvation.  
3 That in all our need we will run to jesus.  
4 That we rejoice at the preaching of the doctrine of salvation by jesus.  
5 That in heaven he will fully save us from all crosses and calamities.  
Hitherto the name of person, that of office followeth, Christ.  
Consider likewise the grounds of Scripture, the meaning, the things to be believed and professed.  
1 It was thus prophesied by Moses, Deut, 18, 15. repeated by Esay, 61, 1, expounded by Peter. Act, 3, 22, applied by Christ, Luk, 4, 21,  
2 God himself doth in some sort command it, Esa, 42, 6,  
3 Consider, 2, Cor, 5, 20.  
4 Even particularly, Luk, 2, 26,  
5 The Apostles preach thus, Act, 2, 36, Act, 8, 5. Act, 9, 20, and 24, 25,  
6 God threateneth if we refuse, Deut. 18, 15, 19,  
7 Peter is highly commended for thus believing, Math: 16, 17.  
8 It was a common known thing among the jews, joh. 1, 41, and Ioh, 4, 25,  
The meaning will appear, 1 by considering wherewith it is to be joined, 2 how it is to be read, 3 what the signification of it is.  
It is to be joined with jesus, not to be set alone. It is not enough to believe in Christ, we must believe in Christ jesus. The jews believe in a Christ after a sort. Therefore are both joined, Act, 2, 36, Luk, 2, 26, 27.  
It is to be read not only and barely Christ, but the Christ, as if it had an article notificative.  
Such an especial one looked the jews for, Ioh, 1, 41, and Ioh, 4, 25, Math, 16, 16, 17,  
The signification appeareth by the right knowledge of the name.  
Christ is a Greek word, and signifieth anointed. It is as much as the Hebrew Messms.  
This name by a part for the whole signifieth appointing to an office, whereof oil or the ointment was a sign, signifying that as many spices went to make that oil, so many graces should be in the party anointed, which should make him nimble to do, and acceptable in the doing of his duty.  
They were wont to anoint Prophets, 1, King, 19, 16. Priests, Kings.  
Thus is Christ here to be understood: look Act, 4, 27, and Acts, 10, 38, wherein we may consider his calling, his gifts, his office.  
His calling is, whereby he is of the whole Trinity appointed and designed to his office. Esa, 61, 1.  
His gifts are, whereby he is enabled fully to do it. These are the fullness of the holy Ghost, Psalm, 45, 7, john, 1, 32. Acts, 10, 38.  
The office is remaining, which is most properly and effectually in himself.  
And is 

prophetical.  
sacerdotal.  
princely.    
Prophetical is, whereby he teacheth his, the whole will of God to salvation.  
This office is said to be his, for that himself, first did it: sendeth others so to do.  
Requireth that all their teaching should be according to his.  
He teacheth, foretelling: expounding, Law, Gospel.  
He expoundeth by 

publishing.  
making effectual.    
Sacerdotal or priestly, is whereby he is a Priest, properly so called, for his Church.  
He was the last properly called Priest.  
In his priesthood, he maketh 

reconciliation.  
intercession.    
In respect of his priestly office, he is our Mediator. Princely or kingly, whereby as a King he is over his.  
Governing the Church, 1 by giving gifts: 2 by ruling by his word, and Spirit.  
Keeping under the enemies, by taking away 

their power.  
themselves.    
Now of this Christ are we called Christians, partaking the same Spirit, doing in some sort the same things.  
There is difference. Christ hath the Spirit and fullness.  

1 Of himself: we have that which we have from him.  
2 He hath it without measure: we have our allowance.  
3 He meriteth: so cannot we.   
The things to be believed, which we profess, are 

1 That jesus is the Christ.  
2 That in him is all fullness of the holy Ghost.  
3 He only is the sufficient teacher, and preacheth with power.  
4 All favour to be had, and kept with God, is by him.  
5 He will procure all things for his Churches good.  
6 We must have the annointment, 1, john, 2, 27.    
Whereby we are to teach ourselves, and others. To offer up ourselves a living, reasonable, acceptable sacrifice to God.  
To keep under all our rebellious affections, and motions. For we are said to be a royal priesthood.  
Hitherto have been the simple names, in nature first: the relative, or to be understood with reference remain: his only son our Lord.  
And here the order is not amiss in relation to consider him first toward GOD, afterward the creatures. And indeed first becometh God, our Father, before we can so much as acknowledge him a Lord.  
The former of these, is his only son.  
His, that is, of God the Father, as before.  
The grounds of scripture are.  

1 The witness of God the Father, Psalm, 2, 7, expounded by Paul, Acts, 13, 33. Heb, 1, 5.  
2 The witness of jesus, john, 10, 36. For which the jews blamed him, john, 10, 33.  
3 Even the devil confesseth thus much, Math, 8, 29.  
4 It is the very sum of the Gospel. Rom, 1, 3, 9 2, Cor, 1, 19, Gala, 1, 16.  
5 The end of the ministry, Ephe, 4, 13.  
6 john witnesseth this, john, 1, 34.  
7 Who doth not thus believe, is damned, Ioh, 3.36.  
8 Who doth believe, hath everlasting life, Ioh, 3, 36.  
9 Christ himself doth propound it particularly to be believed. john, 9, 35.  
10 The Eunuch believing this, is baptized, Acts, 8, 37.  
11 For faith in this, Peter is so highly commeuded, Mat, 16, 16.   
The meaning of this branch will appear, if  
1 We consider, that it is to be joined with jesus Christ, Rom, 1, 3. Math, 16, 16, 2, Cor, 1, 19  
For we must believe in jesus the Christ, the son of God.  
2 If we consider the contents, which are,  
1 That he is the Son of God.  
2 Only begotten.  
A Son is by 

nature. So is this.  
favour.    
This branch that he is a son, implieth two things.  
1 That he is God.  
2 That he is a distinct person.  
That Christ is God, many things may show.  
1 He is so called, Ioh, 1, 5, 20, john, 20, 28, yea the very name of jehova is ascribed to him. Jere, 23, 6, as appeareth, 1, Cor, 1, 30, 1, Cor, 10, 9  
2 The properties belonging to God, are his  
Eternity. Esay, 9, 6.  
Omnipresence, Math, 18, 20, and 28, 20.  
Omniscience.  
Omnipotence. Philip, 3, 21.  
3 Works.  
Creation, Colo: 1, 16, 17, Heb, 1, 2.  
Forgiveness of sins.  
Working of miracles.  
Sending the Holy Ghost.  
Being free from sin, etc. Look Rom, 1, 3.  
4 Adoration proper to God.  
It may be objected, that Christ is a creature, because he is called first begotten of creatures, Colo, 1, 19  
Aun: He is before all creatures, that is the meaning, to whom right over them doth belong.  
And whereas, Gala, 4, 4, it is said he was made of a woman, it is meant according to his flesh.  
So are many places to be understood.  
Neither is it true only that Christ is God, but it is requisite that so he should be.  
1 Else he could not save, Esay, 43, 11.  
2 Unless he were infinite, he could not bear the infinite wrath of God.  
3 It increaseth his merits. Otherwise he could have but deserved for himself.  
4 The scriptures did so foretell.  
5 It was the best way to set out the love of God.  
Thus for that Christ is God: now followeth that he is a distinct person from the Father, as may appear, Math, 3, 16, 17, Math, 28, 19, 1, john, 5, 7.  
It followeth, only begotten. john, 1, 14, and john, 3, 18, 1, john, 4, 9 Somewheres he is called first begotten. Aun. Look a little before.  
He is only begotten in respect of the Father & divine nature, he is first begotten is respect of his mother, and human nature.  
This only begotten, implieth 

begotten.  
alone.    
He is begotten of the Father, Psal, 2, 7, Heb, 1, 5.  
Object. God is not begotten, Christ is God. Therefore not begotten.  
Aun: God is taken 

essentially.  
personally.    
The person GOD the Father, begetteth the person the Son God. So is Christ God of himself, Son of the Father, as Gregory of Valence, & Bellarmin confess that Caluin truly thinketh.  
Quest. How is this Son begotten?  
Aun. I cannot tell, and I would wish you not to seek, adore this mystery.  
He hath the whole essence communicated to him.  
Que. When was he begotten? An. Before all worlds.  
He is alone.  
Object: God hath other sons.  
Aun. By favour, not nature.  
This name implieth partaking all the essence, the whole love and counsel of God. Therefore is he said to be in the Father's bosom. joh. 1, 18.  
Hitherto the meaning, the things professed remain.  
1 That Christ in whom I believe, is true God, otherwise then the jews, who judge him a man.  
2 That Christ is a distinct person from the Father.  
3 That God the Father loveth me wonderful well, Ioh, 3, 16.  
4 That unless I believe in him, I shall be damned.  
5 If I believe, I shall be safe, Ioh, 3, 36.  
6 That God giving his Son, will give all things with him, Rom, 8, 32,  
7 That all the good I have, is by means of the Son of God.  
The latter remaineth, our Lord. For the which are grounds of scripture.  
1 Psal. 110, 1, interpreted and applied by Christ, Math: 22, 43, 44, 45.  
2 In this name doth Daniel pray, 9, 17.  
3 Thus hath God ordained, Act, 2, 36,  
4 So do the Apostles every where write, 2, Cor, 4, 5,  
5 To this end did God, Phil: 2, 9, 10, 11,  
6 In so much as Paul highly preferreth this, Phil: 3, 8, and denounceth an horrible curse to the contrary, 1, Cor. 16, 22.  
7 In particular did apply this to themselves, David, Psal. 110, 1. Mary, Ioh: 20, 13, Thomas, Ioh: 20, 28, Paul, Philip 3, 8.  
The meaning we shall best understand, if we remember, that.  
1 This must be joined with that which goeth before, and followeth.  
In so much as Christ after an especial manner, is called the Lord.  
2 Consider the words in which the relation is, our Lord: Lord and our.  
Lord in scripture is taken 3 ways.  
1 Essentially, so is it with jehovah. As in the translation of the old Testament.  
2 Civilly for a name of reverence. As Act, 16, 30, Lords or sirs. And so it answereth to Adonai.  
3 Possessively, an owner, and so it answereth to Baal. So doth Sara call Abraham Lord, and servants their masters.  
Every of these are true in Christ. Yet I think the last is chiefly meant, as he being the owner of us all.  
Now Christ is so Lord, as the only, 1, Cor, 8, 6, Eph, 4, 5.  
In so much, that whereas Suetonius observeth that Augustus refused the name of Lord, Orosius noteth, that it was at the time when Christ was borne, that all Lordship might be ascribed unto him.  
As every way, so also for that he ruleth in the conscience.  
Object: The Father and holy Ghost is Lord.  
Aun. True: but the Son is called for that all Lordship is committed to him to execute, and that he only doth it in the humane nature.  
As Christ is only Lord, so is he Lord of Lords, 1, Tim, 6, 15, Revel: 17, 14,  
He is said to be our Lord: our who profess this Creed.  
True it is that he is Lord of all, but specially of the church, For,  
1 Being Lord of all, he is also of his Church, Psal, 2.  
2 He created us all of nothing.  
3 He hath delivered us all from the hands of our enemies.  
4 He hath paid the price for us, 1, Cor: 6, 20,  
The things which herein by direction of the scriptures we profess, are,  
1 That we have the holy Ghost, 1, Cor, 12, 3.  
2 Christ is jehovah.  
3 I must always speak, and think honourably of him.  
4 That he being our only Lord, Peter is not, Mary is not our Lady.  
5 That Christ only commandeth the conscience, 2, Cor: 1, 24, Iam: 4, 12,  
6 I am not mine own, nor any thing which I have.  
7 I must do all things for the credit, profit, honour of my master, and that cheerfully, and from the heart.  
8 In that Christ is our Lord, if I think of favours, they are for me and mine: if of duties, I and mine must perform them.  
9 We must carry the same mind one to other as fellow servants, and of the same cloth.  
10 I must not condemn my brother in indifferent things, he is an other man's servant, Rom: 14, 4.  
11 Lords over others, must remember that there is a Lord over them, and therefore they must not tyrannize over their inferiors, Eph: 6, 9  
12 Neither should we fear any Lords whatsoever, above this Lord.  
Thus far of the titles. It may be demanded, whether there be nothing but these, besides the estates, to be known of Christ.  
Aun. Yes: but these are the most necessary and easy.  
Now follow the estates, beginning at conception, and so forward, till I believe in the holy Ghost.  
And herein we may consider, 1 the occasion, 2, the distinction of the estates.  
The occasion whereby they begin to be, and that is 

conception.  
birth.    
For conception is the article, Conceived by the holy Ghost.  
The grounds whereof are, Luk, 1, 35, Math: 1, 20, Math: 1, 18, Rom: 1, 3, 4.  
Object: It may be objected, this article is not word for word in the scriptures.  
Aun: It is in sense manifestly enough, that is sufficient.  
The meaning of this article shall appear.  
1 By expounding, Luk, 1, 35, Where the Angel delivereth this doctrine, and that by two speeches.  
The first, The holy Ghost shall come upon thee.  
Where is mention of the worker and work.  
Worker, the holy Ghost, that is, the third person in Trinity, whereof more hereafter.  
The work is coming upon the virgin, whereby are signified first, that this came from heaven, and was wrought by God extraordinarily.  
Secondly, that it was in a moment wonderfully, whereupon S. Augustine saith, O conjunction without filth, where speech is the husband, ear is the wife. He meaneth that as soon as the virgin had heard the Angel's message, and assented to it, that she was conceived.  
The second, The power of the most high shall overshadow.  
The power of the most high, is the holy Ghost, as before.  
Overshadowing implieth that this is a mystery, and can not clearly be seen into, so that the virgin her being as it were in a cloud, cannot tell how it is wrought. So as that we must not seek curiously.  
2 By opening the words of the Creed, which show what is done, conceived, and by whom, of, or by the holy Ghost.  
For understanding, that he is said to be conceived, we must know, 1 who is conceived, 2 what it is to be conceived, 3 wherefore it was necessary this conception should be.  
The party conceived, is, jesus Christ his only Son our Lord.  
1 So that it appeareth, that he that was conceived, is God, that he might add merit to the sufferings, Act, 20, 28.  
Hence is he called Emanuel.  
2 That he was the Son of God.  
3 1 Because it was meets, as by the word all things were made, so to be renewed: 2 the natural son of God might make adopted, 3 the beloved might bring into love: 4 the image of God might renew to God's image.  
5 In the word life is said, Ioh: 1, 4, to be: 6 God the Father might set out his wonderful love to man, in giving his son.  
Object: The second person hath the whole divine essence, therefore the whole divine essence was incarnate.  
Aun. He was incarnate according to person, not essence.  
Now followeth what it is to be conceived.  
Conceived is of conception. Conception is a work in the mother, whereby the young she is with beginneth to be.  
This, if we speak properly, is for the first beginning, but here it signifieth, besides fashioning and forming. So is it, Math: 1, 20. For the holy Ghost did frame him in the womb, as well as work his conception.  
Conceived, than he is said to be, when he began to be man.  
In this conception we may consider the 

parties.  
properties.    
The first part is fashioning and framing the human nature. This hath 

body.  
soul.    
The holy Ghost made the body of Christ, of the sanctified substance of the virgin, whereby it was free from sin.  
This body, 1 was true.  
2 Had infirmities, which came not of sin.  
The soul was made of nothing in the womb of the virgin, and person of the word.  
The second part is assumption, whereby the Son vouchsafed to take to him the manhood, and not angely.  
The third is personal union.  
Union is whereby divers things are gathered into one.  
Personal, when but one person, or being is made.  
For better understanding, know that union is, 1 of persons in nature, as the Trinity in the divine Essence: 2 of natures in one person, as in Christ: 3 of persons and natures in will and affection, as divers men.  
The middlemost is here meant. Whereby the word taketh the humane nature into unity of person.  
From this union ariseth a kind of speech, which they call communication of properties, when that which belongeth to one nature, is said of the other, or of the whole person.  
The properties of this conception are in this, and no other.  
First at the same instant was joined to the word, a reasonable soul, and organical body.  
The soul in other conceptions cometh after the conception.  
It is most probable that Christ's body at the first in the body was organical, and not Embrye, though it might in time increase.  
1 For the Word was being to man's flesh. Man's flesh is not where there is not a reasonable soul, a reasonable is not where there is not a form body.  
2 He was at the instant a person, therefore perfect.  
3 It was not meet that the Author of all perfection should be unperfect.  
Secondly, the humane nature did not subsist, or had no being out of the Word.  
Thirdly, the union of these two after conception, is unseparable.  
Fourthly, in this union there is no confusion or mixture of natures, properties, or actions.  
Now followeth, wherefore it was necessary that this conception should be.  
1 That the fall of man might be repaired by man.  
2 That our Saviour might die and fulfil the law.  
3 That he might be our brother, Heb: 2, 11.  
4 That he might be merciful. Heb: 2, 17, 18.  
5 That his pure conception, might excuse our impure.  
Quest: It may be demanded, when he was conceived?  
Aun. Immediately upon Mary's speech, Behold the handmaid of the Lord.  
This was the 25 of March, one year sooner than our Church of England: so as for 1601 ended, is 1602.  
One might marvel why this day was not called, the feast of the conception of Christ, but annunciation of Marie.  
The day when this conception was, was (as some think) wednesday.  
Now followeth by whom, Of the holy Ghost.  
Holy Ghost, the third person in Trinity.  
The word of, in Greek E K, signifieth effectively or materially.  
Hear it signifieth effectively.  
Well saith Damascene, The holy Ghost begetteth, not spermatically, but operatively: and justin Martyr, Not by company, but power.  
Object: If Christ were conceived of the holy Ghost, then is the holy Ghost his father.  
Aun. The Father giveth matter, so did not the holy Ghost.  
Christ according to his manhood had no Father, according to his godhead had no mother.  
Thus far the meaning.  
1 We profess hereby to disavow all fond opinions touching the incarnation of Christ, of Martion, Apollinaris, Nestorius, Eutyches, Anabaptists.  
2 We profess that Christ is without sin.  
3 That we need not be ashamed of our conception, since Christ vouchsafed to be conceived.  
4 That women should sweeten their pains of conceiving and bearing, in meditating of Christ's conception.  
5 That Christ's pure conception, is to excuse my impure.  
6 That weaknesses natural without sin, are no disgrace, since Christ had them.  
7 That we should come boldly to the throne of grace. Heb: 4, 15, 16. Look Heb: 2, 14.  
8 That as Christ took my nature, I ought to labour to partake the divine nature in the qualities and holiness thereof. 2, Pet: 1, 4.  
Thus far the conception, the birth followeth, Borne of the virgin Mary.  
First, consider the grounds of this article.  
1 Gen. 3, 15.  
Object. But it may be said, there is mentioned a woman, this place speaketh of a virgin.  
Aun. Woman is a name of sex, opposite to male, not to virgin.  
So in the law, woman compriseth maid or virgin. It is (S. Augustine saith) the property of the Hebrew tongue, to use Woman for female.  
Paul to the Gal. 4, 4. so useth the word woman, Made of a Woman.  
2 A second place is, Esa, 7. Avirgin shall conceive.  
Some jews take exception, & say, it is meant of a young woman.  
The Hebrew is Gnalma, that signifieth one kept secret, and untouched of man.  
It is observed that it is but thrice in scriptures joined with He notificative, as Gen. 24. Exod. 2, and Esa, 7, 14. Now as in the former, it signifieth a virgin, why should it not here?  
Well have the translators said, the virgin, as of one special. Therefore the 72 Interpreters have translated it a virgin.  
Again, God here showing a strange sign, would never tell of a young woman to have a child, that were no news.  
Besides, Luk, 1, 27, is manifest, and Math: 1, 23.  
Wierus reporteth a strange story out of Sudas, if it be true.  
The Fathers would show it by likelihoods from other things, as of Aaron's rod budding, adam's being form of earth.  
Adrichomius telleth a strange thing, if it be true, of flowers at the fountain of Elisaeus, he saith, they are called Hiericho roses, which shoot out on the day of the nativity of Christ, and shut again, in token of the birth of the virgin. One may believe this that will.  
The meaning will appear by the words, where we may consider the thing mentioned, and the person.  
The thing is, borne, person, virgin Mary.  
Borne, showeth that after conception and perfection in due time, he was brought out into the world.  
For the better knowing whereof, consider, where, when, how Christ was borne.  
He was borne at Bethlehem, a small village, laid in a manger.  
When, In the fullness of time, Gal: 4, 4, According to the prophecies of Daniel.  
From the creation of the world the 3967.  
Of Augustus' reign. 45.  
After her conception nine months, as Vsuardus and Adrichomius think: or as S. August: nine months and six days.  
Some say he was borne on a Friday, when the first man was borne: And that at midnight. These are uncertain.  
The manner how, as other children the Virgin's wornbe opening.  
For he took upon him all our weaknesses.  
The virgin was purified.  
Christ was presented, as first opening the womb. Luk: 2, 22.  
Tertullian saith, who openeth the womb, as he who openeth it when it was shut.  
Origen, The mother's womb was opened when she was delivered.  
The person followeth by note, and first, that she is a Virgin.  
Virgin, is of virginity.  
Virginity is untainted chastity in single life, such had Mary.  
She was a virgin before her delivery, in her delivery, and after.  
Object: But one may say until is used, Math. 1, 25, as if afterward joseph knew her.  
Aun. Until, doth not exclude for afterward, as when Christ saith: I am with you to the end of the world. And Paul, He shall reign till he hath put down all enemies. There is no denial in either place for afterward.  
Object: Again, it may be objected, that Christ hath brothers, as Math: 12, 47.  
Aun. Some think they were joseph's children by a former wife, I judge rather that they were Christ's kindred, by the mother's side.  
Though Mary was, and continued a virgin, yet she was no vowed virgin.  
She was so a virgin as affianced, why was that will some body say?  
Aun. I think, with purpose to have married, till God disposed otherwise, than God turned it to special use.  
1 That joseph being of the line of David, of which Mary was, it might appear by his genealogy, that Christ came of the line of David.  
For tribes did not marry out of their tribes, save the Levitical only.  
2 That Mary might be kept from danger of the Law.  
3 That she might have an help and secure.  
4 Some think it was (but unwarrantably) to beguile the devil, that he should not know that Christ was borne of a virgin.  
5 To try the jews faith, whether they would believe aright, seeing there was thoughts, as though joseph had been his father.  
Her proper name is Mary, the same that Miriam.  
The things we profess hereby are,  
1 That we disavow any teaching that denieth the virginity of Mary.  
2 That I am willing to bear any slanders of the jews in this behalf.  
3 That God looketh on the low degree of his handmaid.  
4 That the promise made touching the seed of David, is performed.  
5 That as Christ was borne of the virgin, so he should be fashioned in me.  
6 That I contemn all worldly pomp, since my Saviour was borne so meanly.  
Thus far of the occasion or entrance into the estates, now followeth the distinction.  
This is either of 

abasement.  
advancement.    
Mark the order, first is the abasement, 1, Pet. 1, 11, Luk, 24, 26.  
So is it with the members.  
This estate of abasement, is, whereby Christ is brought very low, even in the eyes of the world.  
And is set down in this creed 

summarily.  
in branches.    
Summarily in this, Suffered under Pontius Pylat.  
The witnesses of scripture for this whole are, Act: 4, 27. 1, Tim: 6, 13.  
In parts are, and first for suffering.  
This was foretold. 1, Pet. 1, 11.  
Prophesied, Esa, 53, the whole chapter.  
Fulfilled, as may appear in the story of the Gospel.  
Was meet it should be so, Math: 16, 21, Mar. 8, 31. Mar: 9, 12, Luk, 24, 26.  
So saith Peter, 3, 18, Act: 17, 3.  
Yea, it is very behoveful, so Heb. 2, 18.  
So as indeed all should take knowledge of, Act. 26, 23.  
And for Under Pontius Pylat, read Psal: 2.  
The people of the jews requested it might be so.  
We may see it applied and fulfilled.  
Yea, profane stories are not mute in this.  
The meaning will appear, by knowing the branches, the first the thing, suffered, the other, the time, under Pontius Pylat.  
For the better understanding of suffered, 4 points are to be opened.  
The first, who suffered, that is, the son of God, not the Father, not Simon of Cyrene, etc.  
Quest. How could the Son suffer being God?  
Aun. According to his manhood, that only suffereth.  
The second is, what it is to suffer. To suffer in this place, is to have feeling, and that not of things pleasing to nature, but displeasing. So is Christ said to suffer, and to be as a man of sorrows.  
The things he suffered, are many, Math. 16, 21. Mar. 8, 31.  
And these are such as from his conception till his rising, though such especially meant, as were in Pilat's times.  
These are as weariness, hunger, thirst: but especially shame, grief, fear, temptations.  
Quest. Did Christ do nothing?  
Aun. Yes, he performed the whole law of God, and that to teach us, that it ought to be performed.  
2 To add his merit.  
3 That it might be imputed unto us.  
4 That we might have a perfect pattern to follow.  
Quest. Why are not his doings mentioned here.  
Aun. For shortness sake, and for that they are implied.  
The third thing is, for whom he suffered. They are not the devils, not every particular of mankind, but for the elect.  
The fourth is wherefore he suffered. That was, to bring us into the favour of God.  
Thus far the first branch, the latter followeth, Under Pontius Pilate.  
They were wont to note their time by their officers, as Consuls etc., so is it here. Luk. 3.1.  
This officer is noted by his two names, 

proper.  
of the place of his birth.    
Proper name is Pilate.  
Pylat was Lieutenant under Tiberius, over judaea, and succeeded Valerius Cratus, some eight years before Christ died on the cross.  
He is called Pontius, of an Island called Pontia, lying near Italy where he was borne.  
Quest. Did Christ suffer but in his time?  
Answer. Yes: but then was the greatest, even death itself.  
We profess to disavow in this Creed, all false doctrine, touching Christ's sufferings.  
2 That for reconciliation to God, we trust only to Christ's sufferings.  
3 That yet we look for imputation of righteousness, by Christ's obedience to the Law.  
4 That seeing Christ suffered for me, when I am called thereto, I must suffer for him. And not think myself less in the favour of God, for sufferings.  
5 To run to Christ for comfort. Heb. 2, 18.  
6 If I suffer with Christ, I shall reign with him.  
7 That sithence there is mention made, even of the time, I should not neglect the things which seem smaller, being set down in scriptures.  
Now follow the sufferings in particular.  
Quest: Is his crucifying the first? Aun. No: such a short sum as this Creed is, cannot reckon up all.  
Quest: Why are these named? Aun. For that they are most notorious and odious, especially that one, who should be a Saviour, should suffer so base things as these.  
The first is, Crucified.  
First, consider the grounds of scripture.  
1 This was prefigured, Num, 21, 8, expounded to that end by Christ. joh. 3, 14.  
2 This was prefigured by the laying of the sacrifices upon the wood.  
3 Presignified by Christ, Ioh: 12, 32, 33.  
4 And is said to be needful, joh. 3, 14, 15.  
5 foretold immediately before it should be, Math: 26, 2.  
6 Desired of the people, Math. 27, 22, 23.  
7 So ordered by Pylat, Math, 27, 26.  
8 He was led by the people to that end, Math. 27, 31.  
9 He was crucified, Math: 27, 35. as Peter telleth them. Act. 2, 23.  
10 He was sought for after he was crucified. Math. 28, 5.  
11 The Apostles so preached, 1, Cor: 1, 23.  
12 See Paul's estimation hereof, 1, Cor. 2, 2. Gal. 6, 14.  
13 The jews to this day call Christ, Talvi.  
The meaning will appear by the word and signification.  
The word Crucified, that is fastened to the cross.  
The cross was a kind of punishment which the jews learned of the Romans, for to execute traitors against the Prince.  
The jewish common punishments were beheading, strangling, stoning, burning.  
This the jews desired that Christ might suffer, to flatter with Pilate and the Romans, & to bear the world in hand they counted him a troubler of the state.  
The form of this cross was like a great Roman T, save in the midst was a little foot place, whereto the feet standing were nailed.  
Fastened, betokeneth that his hands were tied or nailed, and so his feet, there to continue till he died, as such as are hanged alive in chains. For that was their order.  
The signification implieth that Christ suffered this punishment with the appurtenances. Whereof look Deut. 21, 23 Gal: 3.13.  
A party thus hanged was accursed.  
Quest. What is meant by accursed.  
Aun. By accursed is properly meant, that a party is under the anger and wrath of God.  
2 That all things proceeding from this wrath of God, may fall upon such a party. Look Deut. 28. Levit. 26.  
3 That these may fall presently, and continue perpetually.  
Quest. How was Christ made a curse? An: God the Father imputing it to him: himself taking it upon him.  
Quest. If Christ were accursed, why did he not so continue?  
Aun. His merits were such as the curse could find no continuance upon him.  
Besides, his godhead overcame it. As a pail full of water may quench a little fire, but a great fire will get the mastery of it. And the things which would have held other men, Samson overcame: so the curse that would have overcome us. Christ overcame.  
This crucifying or being crucified, was so accursed as that,  
1 It procured taking away sins & reconciliation. Look Heb. 9.28: look Eph: 2.16. Col: 1.20.  
2 By it Christ triumphed over all spiritual enemies. Col: 2.15.  
The things we do profess are,  
1 Disavowing of all corrupt doctrine touching the cross.  
1 As that the cross whereupon Christ hung, is to be adored for the touching of his body.  
For first it is fabulous which is reported, touching the finding of the cross.  
Secondly, such adoration is forbidden in the second commandment.  
Thirdly, Ezechiah broke the brazen serpent, when it was applied to like abuse.  
Fourthly, why might not judas lips and the tormentors whips, etc., alike be adored.  
Fiftly, one might as well reverence the gallows, whereon his friend were executed.  
Sixtly, such like things do the Turks, religiously using a piece of the Ark of Noah.  
2 That the likeness of the Cross is to be worshipped. For if not the Cross, much less the likeness.  
Object. Math. 24, 30. Mention is made of the sign of the Son of man, to wit, the Cross.  
An. It is meant of Christ himself, as Act. 1, 11. Reu. 1, 7.  
3 The sign of the Cross is venerable. Much more then, the Cross: but the contrary was showed before. Secondly, if the sign should be holy, it should be for likeness to the true Cross, but that hath it none. The likeness of the true Cross is T. the sign is ✚. or ✚. or such like.  
Object: But some Churches use the sign of the Cross.  
Aun. As an outward or civil thing, for order, not for holiness. For neither a baptized party having the Cross, is thought to have more holiness, neither one wanting it, is thought for that to have the less.  
2 Learn what is the true crucifix. Christ preached, crucified. Gal: 3, 1.  
3 That we by nature are accursed, for whom Christ must be crucified.  
4 That by Christ's being crucified, we are freed from the curse.  
5 That we are delivered, from captivity to hell, sin, and sathan, Christ having triumphed over them all.  
6 That with Christ we must be willing to bear our Cross. Math. 16, 16.  
7 That we must love Christ crucified. 1, Cor. 2, 2. Gal. 6, 14.  
8 Not to be ashamed of the scandal of the Cross.  
9 To be crucified with Christ, Gal. 2, 1, Gal. 6, 14.  
10 To advance the Cross of Christ, 1, Cor. 1, 17.  
11 That if we be crucified with Christ, we shall be glorified with him.  
12 This article should keep us from relying on men to much. 1, Cor. 1, 13.  
The second particular is dead. For the which are scriptures, Gen: 3, 15. Thou shalt bruise his heel.  
2 Prefigured in all the bloody sacrifices, as is showed, Heb. 9, 12.1, Cor. 5, 7, joh. 19, 36, 1, Pet. 1, 19  
3 foretold by Esay, 53, 7. Dan. 9, 26.  
4 Christ himself darkly foretelleth it, joh. 12, 24, 33, and Ioh: 18, 32, and Mar. 10, 33, 34.  
5 Even Caiphas against his will prophesied. joh. 11, 49.  
6 The jews went about it, Ioh: 7, 19, 25:  
7 They sought for false witness to this purpose. Mar: 14, 55.  
8 They put Christ to death, as Peter telleth them, Act: 3, 15.  
9 He was dead. Ioh: 19, 33.  
10 So the Apostles declare, 1, Cor: 15, 3.  
11 And Christ himself as past, Revel. 2, 8.  
12 Paul showeth the end, Rom. 4, 25. And more, Heb. 2, 14.  
13 The persons for whom are not left out. 2, Cor: 5, 14. Yet so as Paul restraineth them, Rom: 5, 6, 8. 1. Thess. 5, 10.  
The meaning hereof will appear, if we know,  
First, what it is to die.  
To die properly in a reasonable creature, is to have the soul severed from the body. So was it with Christ.  
Object: Did not this untie the personal union?  
Aun. No: For though the body and soul were severed from between themselves, both were joined to the godhead, so as the body was preserved from corruption, the soul was in happiness.  
Quest. How could the Prince of life die? Aun. According to his body, and in his body.  
Secondly, if we know & consider the sort of Christ's death.  
Death may be said to be 

natural.  
violent.    
Natural the cause whereof breedeth in one's self, this we call one's fair death.  
Violent is when the cause is without one, as by sword, fire, strangling etc.  
Christ's death was violent, foretold by Esay 53.7, by Christ, Math. 16.21, and Math: 17.23. and Math: 21.38: so endeavoured the jews, joh. 7, 25, so did they. 1, Thess. 2, 15.  
Quest. But why violent? Aun. Christ had nothing in himself to cause him to die. 2 It was meet that so things prefigured in sacrifices might be fulfilled.  
Yet so for all that was it violent, as voluntary, Ioh: 10, 18. Therefore is it, that Christ crying aloud, gave up the Ghost.  
Thirdly, if we know, whether Christ died as we were dead, or should die.  
Death is 

first.  
second.    
Or, death is 

worldly.  
spiritual.  
everlasting.    
Worldly, is the severing of soul from body.  
Spiritual, is the severing of soul and body from saving grace.  
Everlasting, is the severing of soul and body from everlasting glory.  
Christ (I take it) died only the first death, and overcame the two other: Procuring by his death, that worldly death becometh no cross to us.  
Delivering us, from spiritual death.  
Causing that everlasting death shall never approach to us.  
How should the fountain of grace and glory be deprived of either?  
The things which the scripture teacheth to profess, are,  
1 That if one died, then were all dead. 2, Cor. 5, 14.  
That is, 1 that every one must naturally die. Heb. 9, 27.  
Object. Henoch, and Elias died not.  
An. A privilege taketh not away a law. Their translating was a kind of death.  
2 Every of us were dead spiritually, Eph, 2, 1, Colo, 2, 13, not the virgin Mary excepted.  
3 That all had deserved everlasting death, Ephe, 2, 3.  
2 To take heed of sin, sithence the stipend thereof is death, insomuch as Christ putting our person upon him, could not escape death, Rom, 6, 23.  
3 To be persuaded of the love of God to us, Rom, 5, 8.  
4 That all, and every of our sins are satisfied for, Rom, 4, 25, Heb, 9, 12, Gala, 2, 21. Insomuch as no punishment shall be inflicted, Rom, 8, 33, 34.  
5 That I am freed from obedience to the law in the rigour thereof, Rom, 6, 7. Insomuch as men's traditions shall not bind me, Colo, 2, 20, 21.  
6 That even the curse of death is taken away, hence are places of burial called sleeping places, and death sleep.  
Ob: All die. An: The sting of death is sin, 1, Corin, 15, 56, which being taken out, it shall not hurt us: so to the godly is death the entrance to happiness.  
7 That I should die to sin, Rom, 6, 3, Colo, 3, 3, 5.  
8 We must take heed of scandalising our brethren, Rom, 14, 15, 1, Cor, 8, 11. A scandal is occasion of sin.  
Nay we must do all the good we can to our brethren. john, 1, 3, 16.  
9 The more our outward man perrisheth, the more should our inner man be renewed, 2, Cor, 4, 10, 16.  
10 To be persuaded, that if we die, we die to the Lord. Rom, 14, 8. That is, should die in the Lord, that is, pleasing him by faith in Christ, and in good conscience.  
As also should know, that even in death God careth for us. His own Son died, yet did he not neglect him.  
The third particular is Buried. Scriptures for which are Esay, 53, 9  
2 A type thereof was in jonas, Math, 12, 39, 40. 3 It was presignified by the woman. Mar, 14, 3, Math, 26, 12.  
4 The story whereof we may see john 19 in the latter end.  
5 Yea this was so clear, as that there was an order of knighthood of the Sepulchre, so as at this day the Turk maketh a great commodity, for letting travailers to go in and see the Sepulchre.  
The meaning is evident, that Christ's body was bestowed apart from human society, as other dead bodies were wont to be served.  
And this was not only, 1 To witness that he was truly dead, but that the victory might be the greater in Christ's resurrection. 2 That he might be abased to the lowest. 3 And to fulfil the type in jonas.  
The things the scripture teacheth under this article which we profess are,  
1 A sure confirmation of Christ's death, in that he was buried.  
2 That all believers are buried with Christ by Baptism, as Rom, 6, 4. Col, 2, 12. that is, as burial declareth many things usually of bodies buried, the like should be in our sins.  
Christ's body indeed saw no corruption, but was powerfully preserved, other bodies though do feel some corruption being buried. For,  
1 They are for ever removed from human society in this world, so should our sins be abandoned from us.  
2 They are wont to grow more and more loathsome, the like should be of our own sins in our eyes.  
3 By little and little they spend and consume away: so should our sins.  
4 They wax out of memory, and are quite forgotten: so must our sins, as that we have no liking remembrance of them.  
3 To teach us that we should not much respect burial in ourselves, or neglect it for our friends in comely sort.  
The fourth and last particular for abasement is Descended into hell, whereof before I speak as of the other, I think good to admonish to prevent misinterpreting, and misreporting.  
1 Whereas all learned men are not of one mind touching the meaning of this article, I profess that myself do hold, & wish my hearers to hold in this point, as the church of England holdeth and believeth, and that I, if I seem to any in speaking of this article to err, will submit myself to the judgement of them, who can and aught to judge, & that very willingly upon reason out of the scriptures will change my mind, and mind not to cast a snare upon any, but wish them to try that which I speak.  
2 I think that the not knowing of the true and proper meaning of this article, shall not hinder one's salvation, who believeth the whole scriptures, and the doctrine thereof, & denieth not the words of this article, but willingly submitteth himself to be instructed in the truth.  
They therefore who agree in other matters of faith necessary to salvation, & differing in this break charity, are too blame.  
As likewise such as charge men to deny their Creed, if they hold not the same meaning of this article with them, though they hold the words.  
3 I judge that our Church of England, hath not synodichally by public authority set down, what should be taken to be the proper meaning of this article.  
Private men have their private opinions, good they may be, but not to bind the whole church.  
The reasons to induce me thus to think, are these.  
1 Our book of articles agreed upon 1562, setteth down only the words of the article, & of purpose (as it seemeth) leaveth out somewhat, that was in that article in King Edward's time.  
2 A very learned, and reverend Bishop of this land, writeth that he was forced to promise, that he would openly deliver, which he thought was the likeliest and safest sense, as well of this article. etc. Which he would never have written, if he had thought our whole Church had agreed in one meaning. Neither indeed, the matter being overruled by the word, ought he.  
There is a saying when a law is made, he who will be wiser than the law, is a fool.  
The same learned man sayeth, that he hath not so full and fair warrant (for the meaning of this article) as he had for the redemption of man by the blood of Christ. And yet what warrant he hath for this, learned men may examine. Besides he addeth, that he was advised, and requested by men of greater place than he will name, to put the effect of that which he had delivered in writing.  
That the learned might judge of the doctrine. Whereby it appeareth that this learned Bishop, and the other of greater place than he will name, meant that learned men should judge, whether he hath thoroughly written of these matters, and trying, they might keep that which is good.  
Object: There is a Catechism set out by public authority expounding this article.  
Aun. I know not whether the Catechism be tolerated to be taught young children, or enjoined to all, as the doctrine of our Church. Besides I allow of the meaning in that Catechism, as Doctor Whitaker hath done it into Greek.  
4 Though Ruffinus writ, that this article is not in the Creed of the Roman Church, nor is in the Churches of the East, and though Augustine, Tom. 9, in his exposition upon the Creed to the Catechised, leave it out, and it be not in the Nicene Creed, and Erasmus write, that he thinketh it was put into the Creed about the time of Thomas Aquinas: yet I hold it is not to be left out, for that other ancient Fathers have mention of it, as I take it, Ignatius, Epiphanius, Athanasius, etc.  
5 Many things by some being written about this article, I mean only for edifying of the simple, to speak as plainly as I can of it, and not to go out into by discourses.  
6 I think it not good to note any man's person, but being by an ordinary course of preaching brought to speak hereof, to be faithful as God hath given to show the meaning hereof, and to prepare for what can come against.  
The meaning is not all alike to all men.  
Opinions touching the meaning of it, are 

manifestly false.  
probably true.    
Manifestly false are two, the first of such who think that Christ's humane soul after the separation from the body, went down to the hell of the damned, to suffer the pains of hell. Against these disputeth Hillarius 16. de Trinitate.  
The second is of the Papists, who think that he went down to Limbus patrum, (the upper Region, or suburbs of hell) to take up to heaven the souls of the godly, which they imagined to rest there till Christ's resurrection.  
Both these are so gross, that they need not to be confuted.  
Probably true, are such as have some probability of truth, some more, some less.  
The first opinion is, that Christ in his humane soul after the parting of it from the body, went to hell, properly so called of the damned, and there did triumph.  
Others there are which seem to me to have more probability of truth:  
Of these some be only true, others true, fit, and proper.  
Only true, as that which interpreteth this article, by buried.  
As also that which holdeth that Christ's sufferings on the Cross, & in his agony are signified here.  
True, and fit, and proper, as I take it (yet to be examined by the word of God, and doctrine taught in the Church of England) is that opinion which holdeth the meaning to be that Christ was among the dead in greatest abasement.  
Christ's being among the dead, cannot by any that understand Eyes ado be denied.  
This abasement is signified, Esa, 53, when it is said, he was oppressed, and in Dan. 9, 26. In so much as victory is ascribed to Ades. 1. Cor. 15, 55.  
We take not to tell what Christ did, which the Scripture maketh not mention of.  
This opinion hath distinction of matter from the former articles, as being a degree lower, hath order as being in time after, hath propriety of words, as no learned man can deny.  
The things the word of God teacheth us to profess from hence are,  
1 The wretchedness of sin to make reconciliation, wherefore Christ was so abased.  
2 The love of God the Father, and Christ to us, that for our sakes he was humbled so low.  
3 Not to despair how low so ever we be brought, considering our Saviour Christ in this article.  
Hitherto Christ's former estate.  
Hitherto Christ's abasement, his advancement followeth, which is noted, Luk, 24, 46, that so it ought to be.  
This is whereby Christ is lifted above all creatures.  
Quest. Can the Godhead receive glory? Aun. No: not of addition, but of manifestation.  
His humane nature was freed from all weaknesses.  
His soul from ignorance, and grief.  
His body was immortal, nimble, and glorious, etc.  
This advancement is in four degrees. The first is, the third day he arose from the dead.  
Scriptures for the which are,  
1 prophesy, Psal. 16, 10.  
2 Type in jonas, Math. 12, 40.  
3 Foretelling by Christ darkly, john, 2, 19, 20, 21, 22, and Math: 17, 9  
4 Christ manifestly speaketh of it, Mark, 8, 31, 32.  
5 The event doth confirm in all the Evangelists.  
6 Yea, an Angel witnesseth it, Mark, 16, 6.  
7 Christ himself showeth it was requisite. Luk, 24, 46.  
8 Peter treateth at large of it, Act, 2.  
9 So doth Paul, 1, Cor. 15, 14, 17.  
10 In so much as Mathias was chosen a witness thereof. Acts, 1, 22.  
11 To this gave the Apostles witness. Acts, 4, 33.  
12 The jews themselves could not deny it. Math. 28, 11, 12, 13.  
13 justin Martyr chargeth Tryphon with the same.  
And this article is the more to be held, for that Pagans may believe Christ to be dead, only Christians believe he rose.  
Object: Thomas doubted.  
Aun. That was that we should not doubt, as well observeth Leo.  
The meaning followeth.  
But first the words of the Creed, and Math. 12.40, must be reconciled.  
In Matthew the words are used by Synecdoche as Augustine observeth. And three implieth, not three full, but three beginning.  
Sure it is that Christ was not three nights in the grave.  
There is therefore a Synecdoche.  
In the words of the Creed, is the time, the thing.  
Time, the third day. Thing, arose from the dead.  
Day, to speak properly, is 24 hours space: here it is taken for part thereof.  
The third day is from the burial.  
He was buried on that we call Friday, before the Sun setting, and rose on Sunday morning, at, or before the Sun rising.  
The jews counted their day from evening to evening, so as the light on the day we call Friday, was part of their former day, so as Christ was one whole day in the grave, & part of two.  
The day Christ rose on, was the first day of creation of the world, now called, Revel. 1, 10. the Lords day, not to be changed from religious uses.  
Rose, that is, his body rose, the Godhead could not, the soul did not.  
From the dead, that is, out of the grave.  
So as that the body arose, that is, was quickened by the Godhead, and that to fulfil the prophecies touching this, as also to verify the everlastingness of his kingdom, and to show himself a victorious triumpher.  
In this article the Scripture teacheth,  
1 That Christ is God, Rom, 1, 4.  
2 That we are justified from our sins, Rom, 4, 25, Cor, 1, 15, 17, Rom, 8, 34, Cor, 1, 15, 55.  
3 That we must rise from sin to newness of life, Rom, 6, 4, Phil, 3, 10.  
4 That we should set our affections on things aloft, Colo: 3, 1.  
5 Our head being risen, that we should rise. Christ is the first fruits.  
The second degree is, He ascended into heaven.  
1 For this are scriptures, Psalms, 68, 18.  
2 A forerunning example in Elias, 2, Kings, 2, 11.  
3 Signified by Christ aloof of, john, 6, 62, more plainly, john, 14, 19, and john, 16, 16.  
4 In so much as john, 16, 7, Christ witnesseth it to be very expedient, for that he goeth before to prepare a place. john, 14, 2.  
5 This as the time drew nearer, Christ himself spoke more plainly of, as john, 20, 17.  
6 The fulfilling thereof we may read, Mark, 16, 19, Luk, 24, 51.  
7 So as the manner is not left out, Acts 1, 9  
8 The same doth Peter preach, Act, 2.33, 34. And Paul writing stand upon it, Eph. 4, 9, 10. Noting it as a chief part of the mystery of godliness. 1, Tim. 3, 16.  
9 Some take upon them to note the very particular place, as having some mark at this time, so evident is it.  
The meaning may appear out of the words, which imply a moving to a place.  
The moving in the word ascended: the place heaven.  
For better knowing of ascended, mark the signification of the word, what ascended, by what means, and to what end.  
Ascended, signifieth lifted, or mounted up on high. So as whereas Christ bodily before on the earth, he doth no more so now.  
Therefore is it said he was carried up, Luke 24, 51, as Acts 1, 9, and therefore is, Tim, 1, 3, 16, glory added.  
The Godhead did not, nor could ascend being every where.  
The manhood only ascended, whereby is implied an absence thereof.  
Ob: Christ saith, I am with you to the end of the world.  
An. To all creatures by his divine essence, power, and providence, to his children by mystical headship, & gifts of the holy Ghost, not bodily.  
The Godhead carried up the manhood.  
He ascended, 1 To show Angels and powers subject to him, 1, Pet, 3, 22.  
2 To give gifts to his Church, Ephe, 4, 16, john, 16, 7.  
3 To declare he had led captivity captive.  
4 To find eternal redemption, Heb, 9, 12.  
5 To prepare a place for us, john, 14, 2. Therefore is he called our forerunner. Heb, 6, 20.  
Heaven is taken as before in the article Maker of heaven and earth. Hear it signifieth the third or happy heaven, otherwise by Paul, called Paradise.  
The scripture by this article teacheth us,  
1 To overturn ubiquity, transubstantiation, consubstantiation.  
2 To be persuaded that God will never leave his Church unfurnished of necessary gifts.  
3 That all enemies are overcome.  
Ob: They rage's yet. An: For exercise, not to overcome the godly.  
4 To be persuaded, that being once redeemed, we shall always so continue.  
5 If we want comfort, to stay ourselves upon Christ, ascending to send the Comforter.  
6 That we must be persuaded we shall one day in bodies be in heaven. john 14, 2.  
God's children's souls after death were in heaven, Christ's body (except Elias etc.) was the first.  
Ob: It seemed that before Christ ascended, heaven was not opened to the children of God, Heb, 9, 8.  
An: The doctrine before was not so clearly opened as afterward, not otherwise.  
The third degree is, and sitteth at the right hand of God the father Almighty. For which are scriptures.  
1 Prophesying it, Psalm, 110, which Christ showeth to be meant of the Christ, Math, 22, 44. And Christ verifieth of, and apply to himself, Math, 26, 64. The which likewise Peter doth, Acts, 2, 34, for his sermon is of Christ. And Heb, 1, 13.  
2 Telling the actual fulfilling of it. Mark, 16, 19  
Insomuch as Stephen saw him there, Acts, 7, 56, and to the Heb, 1, 3, it is set down as a thing noted peculiarly in Christ, and belonging to him, even above Angels.  
Insomuch likewise, as by this, the excellent greatness of the power of God is declared, Ephe, 1, 20, Acts, 2, 33.  
Great comfort cometh to God's Church, and children, hereby, Rom, 8, 34.  
As likewise great use for instruction, 1. To teach us the abolishing of the jewish service, Heb, 8, 1.  
2 Continuance in the favour of God, for God's people. Heb: 10, 12.  
3 An help to mortify sin. Heb: 12, 2.  
4 As also to help forward quickening to all duties of godliness.  
5 Besides the excellency of Christ above all creatures Pet: 1, 3, 22.  
The meaning will best appear by the words 

severally.  
jointly.    
The words severally note 

thing sitting.  
place, at the right hand, etc.    
Sitting, to speak properly (carrying a dignity with it above standing) signifieth a known position of the body. Yet here I take, it is not properly and strictly so to be understood. For Rom, 8, 34, he is said to be at the right hand, so 1, Pet, 3, 22.  
And Stephen saw him standing, Acts, 7, 55, 56.  
So as I take it, sitting is put for being present, & there abiding.  
Now this is not alone: for first it is with continuance, Acts, 3, 22, Heb, 10, 12, so as well is it in the article sitting, not that he is tied, or violently held there, but that he pleaseth there in manhood to continue.  
Ob: He appeared to Saul by the way, or in the way, Acts, 9, 5.  
An: It doth not hinder, but that he was in heaven still, for Stephen saw him there. Acts, 7, 55.  
Secondly with doing somewhat. For he is not in heaven idle: but 1 maketh intercession, Rom, 8, 34, Heb, 10, 12.  
Intercession, is making entreaty in his Church's behalf▪ not by prostrating his body: but  
1 For that he appeareth in heaven with man's nature, & his own deserts, for the Church. Heb, 9, 24.  
2 The blood of his sprinkling abiding for ever efficacious. Heb, 12, 24.  
3 For that Christ willeth that his satisfaction should be imputed to all whom the Father hath given unto him.  
4 And Christ causeth that his apply Christ's merits to themselves.  
Now Christ so maketh intercession, as alone.  
Ob: The Spirit is said to make requests, Rom, 8, 26.  
An: Intercession noted in Christ, is by satisfaction in human nature. So doth not the Spirit: that only stirreth us up to pray unto God. And that is Paul's meaning, Rom, 8, 26.  
Que. Maketh Christ intercession in one or both natures?  
An. In his whole person.  
Ob: Then Christ being God, should make intercession to God, that is to himself.  
Aun: Christ maketh intercession to the person of God the Father, not the essence: in the Father, the other persons are pleased.  
2 He gathereth and governeth the Church, ruling by his Spirit his children, keeping down by his power the enemies.  
The place is at the right hand of God the Father almighty. What GOD the Father almighty meaneth and teacheth, look before. Right hand is used in comparison.  
Right and left hand are taken from bodily things: so as a spirit hath not properly right hand or left.  
Right hand, arm, eyes, are said to be in GOD, but not properly. Understand not right hand in God properly (saith S. Basil) lest thou think there be in him a left also. Skaion.  
Such parts are said to be in God, when thereby is noted to be in God the doing of the things, whereto those parts in men serve, as arm for strength, eye for knowledge.  
Right hand among men is used diversly.  
Cyrus' set those whom he loved best at his left hand next his heart.  
Among the Numidians the middle place was honourable.  
In Scripture and with us, the right and being at it noteth honour, as of Solomon toward Bathsheba. 1. King, 2, 19  
The sons of Zebede so desired, so is it Psal, 45, 9  
So as this in Christ doth signify partaking manifested glory, look. Act, 7, 55.  
For as a Prince under the chair of estate, placing one at his right hand, noteth the great glory wherein he would have the party appear, so is it here.  
Indeed the Godhead was always glorious, but it hide itself for a while: here than is the bewraying of it.  
This must then be remembered to be after his ascension, and not to the destroying of the human nature.  
Now God the Father almighty is named (I take it) to note the kind of glory, as not worldly, but heavenly, as is of him who is Father, and almighty, and not to be looked for outwardly, as of or in bodily things of this lower world.  
The words jointly may easily be understood, as meaning that he who before was so base, as to descend into hell, is now in the greatest glory in heaven.  
Que. According to which nature sitteth Christ at God's right hand.  
Aun. According to both, & therefore is it said of Christ the person. For although the Godhead were always in infinite glory, yet did it for a time after the incarnation (as it were) hide itself, but not for ever, but after the rising again from dead, did make itself known to be in glory, even in the human nature.  
According to the divine nature he sitteth at God's right hand, as manifesting the humane: and lightning the humane nature, as it were, with beams of the Godhead.  
According to the humane, in as much as the humane nature by habitual gifts, as wisdom, power, majesty is above all creatures, so as Christ even in the humane nature, is Lord of all creatures, and is therein to be adored.  
Quest. Doth not this sitting at the right hand imply some inferiority?  
Aun. Christ in respect of his office of mediator, and of the humane nature, is inferior to the Father, according to the divine Essence he is equal.  
Some from this article, as much as in them lieth, would overthrow the humane nature of Christ, at least hold that which overthroweth it.  
For thus they reason. The right hand of God is every where, Christ is at the right hand of God, therefore Christ is every where.  
This reason though it might safely be granted, when as that which is of one nature is given to the whole person, after which manner being on earth, he was said to be in heaven, john, 3, 13, according to his Godhead, for that whole Christ is every where, though not the whole of Christ, totus Christus, though not totum Christi: yet because their meaning is to prove it of the humane nature, therefore they frame it thus.  
The right hand of God is every where.  
The humane nature of Christ, is at the right hand of God: Therefore, etc.  
The humane nature of Christ is every where, in so much as jacobus Audred feareth not to say it is in a dunghill. etc.  
Aun. I will show the slightness of this reason, by examples to the common people.  
This wheel is five or fix yards about, this nail is in this wheel, therefore this nail is five or six yards about.  
The Thames is below Greenwich, and above Kingston.  
London standeth upon the Thames.  
Therefore London standeth below Greenwich, and above Kingston.  
The air is over all the earth.  
I am in the air, therefore over all the earth.  
Suffolk is from Newmarket to Ipswitch.  
Bury is in Suffolk, therefore Bury is from Newmarket to Ipswitch.  
The right hand of God is from eternity. Therefore the body of Christ Sadeel.  
Secondly, I take exception against the form of the reason, for it should be thus.  
The right hand of God is every where.  
The body of Christ is at the right hand of God.  
Therefore the body of Christ is at that which is every where.  
Thirdly, I say, here is no cause for cause. For Christ's being at the right hand of God, causeth not the body to be every where. That would infiniteness of Essence do, and should do.  
Fourthly, I examine the propositions, and first the first, the right hand of God is every where. If right hand be taken for God's power, and Essence, is it true, if it signify fully manifested glory (as I take it, it doth in this article) it is not true, for it is most fully manifested in the heavens. Even from the first conception was the humane nature joined to the Godhead, but not in the sense of this article, said to be at the right hand of God the Father, the person not barely the humane nature.  
The Scripture by this article teacheth us,  
1 In no sort to destroy the body of Christ, in holding that he being at God's right hand, hath his body every where. For it is in heaven, Act, 3, 21.  
2 That Christ is above Angels, and all creatures. 1, Pet. 3, 22.  
3 To be assured that there can be no condemnation to us, who are in Christ. Rom. 8, 34.  
4 That we shall be sure to persever in grace, we have an advocate with the Father for us, 1, john, 2, 1.  
5 That we must shake off all sin. Heb. 12, 2. It is absurd that Christ should make intercession to have us kept from sin, and the punishment thereof, and ourselves to delight therein.  
6 We must seek the things which are aloft, where Christ sitteth at the right hand, etc. Col. 3, 1.  
7 That we be persuaded we sit there with Christ, in title now, and shall afterward in full possession. Eph. 2, 6.  
8 Not to doubt of Christ's gathering, and governing his Church.  
The fourth, last, and highest degree, is, from thence he shall, etc.  
Scriptures for the which are, not only showing it likely to be in punishing Adam, the world by the flood, Sodom and Gomorrha, but express and lively places beside, as Dan. 7, 8, 9, 10.  
So as Christ speaketh more plainly. john, 5.22, 27. Which one day shall be executed, Math. 19, 28. as is more clearly delivered. Act, 17, 31.  
So as the manner is set down, Apoc, 20, 11, 12. Math, 25.  
Is commanded to be preached, Acts, 10, 42. Whereof Paul maketh use. Rom, 14, 10, and 2, Cor, 5, 10.  
In somuch as not only Acts 24, 26, but even 2, Tim, 4, 1.  
And it appeareth, Heb, 6, 2, to have been a point of Catechism. Howsoever many scoffed at it. 2, Pet, 3, 4, 5.  
Origen thinketh that the Priest had bells in the lower part of his rob, to put in mind of the end of the world.  
It is known what S. jerom said of himself, whether I eat or drink, or whatsoever I do, me thinketh I hear the trumpet sounding, and a voice saying, Arise ye dead, and come to judgement.  
The meaning will appear out of the words, which offer three several considerations, the place, the thing, the persons.  
The place from whence. This implieth the most high and glorious heaven.  
Quest. But why from heaven? An. Christ is now there, and in heaven it is not meet that wicked men and spirits should be, though it were to receive their judgement.  
Que: Of whom is this meant? An. Of Christ, who according to his manhood can descend.  
Quest. Whether shall he come? Aun. some think into the valley of jehoshaphat, according to joel, 3, 2.  
But there is but allusion, & joel speaketh not there of the latter and general, but of a nearer, and particular judgement.  
Others think to the earth, there to judge. Some good men have thought thus.  
I love not to strive with any about matters little needful, yet not speaking to bind any man's conscience, I think, not to the earth.  
1 For that I remember no clear place of scripture so saying.  
2 As also it may be doubted, whether the earth be large enough to receive at once all men who have been upon it.  
3 And lastly, for that the scripture seemeth to say, that it shall be in the air, 1, Thes. 4, 17.  
And in a glorious throne, Math, 5, 31. See also Revel: 20, 11.  
Which is most likely so to be, for that then satan, who hath hitherto usurped the princedom of the air, shall then thence be cast down.  
The thing is coming to judge. Where is the mean, & the end.  
The mean, coming.  
There are chief noted in scriptures two come of Christ, 1 In the flesh. 2 In glory. This is meant.  
This latter is expedient not only for manifesting the glory of Christ's Godhead, but cleared the justice of God.  
Sure, it shall be, whatsoever mockers do think or say.  
The time is not set down.  
It shall be most sudden.  
It shall be in wonderful glory, able to amaze any creature. In which it is called the evil and terrible day. Amos, 6, 3.  
For if the time of grace be so, Mala, 4, much more this.  
And the rather, for that God's presence shall then appear, who though he come in favour, yet striketh great terror, as to Elias.  
It was commonly thought, if one saw God, that he should die, Gone, 16, 13, Gone, 32, 30, and judge, 13, 23.  
But when he shall come in justice, what terrors must there needs be?  
Think but of trowanting scholars, or slothful servants, looking for a severe Master, or of guilty prisoners for an upright judge, and then tell me how great men's fear may be of God.  
For that none but have some relics of sins, God being infinitely just.  
Now this must needs be increased, by the thinking how God hath cast the Angels into hell, and others, but also, in that the event of this judgement shall be for ever.  
One shall be personally called out, his own thoughts his accusers: his conscience witness against him, fear his executioner.  
Now, when one shall see the brightness of God's majesty on the one part, and the ugliness of loathsome devils on the other side, how may not this trouble, as Cyrill well observeth.  
Not to appear here is impossible, to appear may seem to be intolerable.  
For whatsoever may trouble, will appear. If it were but fear to the mind it were much. It will be sights to the eyes, hearing to the ears, noisome scents of brimstone to the smell; finally, it shall afflict the whole man.  
Besides, the trouble that will arise unto us at others troubles increaseth, when we shall hear the horrible scriching of others, see their miserable shifts in perplexity, this cannot but astonish.  
When all this shall be on a sudden, how much more will it amaze?  
Never were we in any terrible tempest of thunder and lightning?  
Look to the Israelites, Exod, 19, 16, Habac, 3, 2.  
Think of the false terror at Oxford, at London, what will true do?  
Especially when Christ himself, in whom all our comfort is, is. Reue, 19, 12. And the manner as is Luke 21.  
The end is to judge. This is sometimes put for governing in general, here it signifieth two works of judgement, 1 Laying open all things: 2 Giving sentence upon all things.  
The laying open, is whereby all things may be perceived, not only of God, but even of ourselves, as likewise (I take it) to others by our own confession.  
This laying open of all things, is by the book of conscience, Apoc, 20, 11, 12.  
And here every secret thing whatsoever shall be discovered. Ecclesias. 12, 14.  
The sentence giving, is whereby to every one shall be awarded whereto he may and must stand.  
The proceeding shall be according to the deeds: to teach what faith to trust unto, namely, that which worketh by love. This sentence, shall never be reversed. Look Math, 25, 46.  
The persons to be judged, quick, and dead, that is, all, and every one. Though now their bodies are consumed,  
1 The Scripture by this article teacheth us to be settled against all Atheists, and scoffers, in full persuasion of this article. 2, Pet. 3.  
2 That since the judge shall come from heaven, we may before send thither our hearts to meet him, & in the mean while thence to look for him. Phil. 3, 20.  
3 Since Christ jesus shall be judge, believers should have great comfort, so as they might wish for that day, and unbelievers cannot choose but be affrighted, in that he cometh to judge, in whom they will not believe.  
4 And seeing one, that is, he shall judge us all, we must not judge or condemn one another, 1 Except we have a calling thereto, 2 Not rashly, 3 Not to determine peremptorily of their small estate.  
5 The suddainnes should make us presently to be ready, and not put off from day to day.  
6 Of the gloriousness and terribleness must we make use. 1 To ourselves, not quite to be out of hope, but rather of good courage in Christ.  
As also to labour to be found in peace. 2, Pet. 3, 14. So may we be, if we be in Christ, and have truly turned to God. 2, Pet. 3, 14.  
If we keep a good conscience, Act, 24, 16. Psal. 125.  
If we be often thinking of this day, and preparing against it.  
2 Towards others must we make use, as Paul, Act, 24, 26, but especially, 2, Cor. 5, 11.  
7 For that all things shall be laid open, we must take heed of secret sins, Ecclesi: 12, 14. Eph: 5, 12, 13, and even of small.  
As also to make much of a good conscience.  
8 And seeing the sentence shall be according to works, labour for working faith.  
9 The sentence not being to be reversed, should make us careful, that in death we might be cleared. For as death findeth, so shall judgement.  
Thus far of the second person, now followeth of the third.  
Quest. Is not that which is before, being believed, sufficient to salvation, especially seeing that the Scripture oftwhere saith, that believing in Christ we shall be saved.  
Aun. The former is not enough, this mystery of the Trinity revealed must be believed. And where it is said believing in Christ sufficeth, that is not meant to bar other doctrines, but to show that believing in Christ is most necessary, which indeed is never without believing in Father, & holy Ghost, for that none can say that jesus is Christ, but by the holy Ghost.  
Object: Some are said, Act, 19 not to have heard whether there be an holy Ghost.  
Aun. That is understood of the gifts of the holy Ghost.  
Zonara's writeth in his 3, Tom, that this article was not put into this Creed, till the time of Macedonius the heretic.  
This heretic denied about the year of Christ 364, the Godhead of the holy Ghost, against whom the first Constantinopolitan counsel was gathered, and condemned him.  
It may be doubted whether Zonaras writ true, for that it is in the Nicaene Creed, and in that of Athanasius. Sure it is that the Scripture teacheth it, and till more question was made of it, it was not so clear as others.  
whereupon Gregory Nazianzen in an Epistle, writeth to Basil thus, Teach us how far we should in disputing about the Divinity of the holy Ghost, and what words we should use, and how warily we are to behave ourselves.  
Erasmus was blamed by some for his boldness this way, in saying that the Scripture did not call the holy Ghost God.  
But if it were as Zonaras writeth, surely these words of the Creed were not joined together by the Apostles, though the doctrine be Apostolical.  
Que. Doth not the placing of this article put some inequality between the persons?  
Aun. No: it is only for order's sake, beside, seeing the personal being of the holy Ghost, is of the Father, and Son, and the full manifestation thereof after Father and Son, therefore is it named after.  
The grounds of Scripture for it are, Gen. 1, 2. Where the holy Ghost is said to do like an Hen, to cherish and warm the creatures, and as it were to put life into them as to Chickens, which no creature can do.  
2 The form of Baptism doth manifestly prove this, Math. 28, 25, we are not baptised into that, but wherein we believe.  
3 That prayer, 2, Cor. 13, 13. doth manifestly prove the same.  
4 Admetus Revel: 1, 4. and Act, 5, 3, 4.  
5 The contempt of the holy Ghost, is noted for a grievous sin. Heb, 10, 29.  
6 The sin against the holy Ghost unpardonable.  
7 justin Martyr thinketh the doctrine of the holy Ghost so clear, as that he thinketh that Plato knew it.  
The meaning will appear from the words known, wherein is repeated the profession, and that wherein the profession is to believe.  
The profession, and the meaning of it, look at the first. It is here repeated, for the long setting down of the doctrine touching Christ, as to imply that it is to be repeated to every article particularly.  
That in which the profession sayeth I do believe, is the holy Ghost.  
Ghost is an old English word, and is the same with spirit: so ghostly Father, counsel for spiritual.  
A spirit is a substance not having body. And is 

creating.  
created.    
Creating is here meant, this is God, and infinite.  
Used of God, it sometimes signifieth 

essentially.  
personally.    
Essentially, john, 4, 24. God is a spirit.  
Personally in this place, and else where.  
Que. Why is the third person in special called spirit?  
Aun. Not only for that it hath the common nature of God, but for that the being of it, is as inspired or breathed, this in another word is called proceeding.  
Proceeding is whereby the holy Ghost partaketh the whole divine Essence of God the Father, & God the Son.  
Holy, is free from sin. And is either 

made holy,  
making holy.    
This holy Ghost is not only holy, but maketh holy.  
Que. Doth not the Father and Son make holy?  
Aun. Yes: john, 17, 17, 19, but by the holy Ghost.  
The contents of this article answereth to this question. What believest thou of the holy Ghost? I believe in the holy Ghost.  
The things which the Scripture teacheth to believe, touching the holy Ghost, are either of himself, or of his works.  
Of himself it teacheth to believe three points.  
1 That the holy Ghost is God. This may appear for that he is called jehova, compare Esa 6, 9, with Act, 28, 25. And jer. 31, 31, with the covenant in Baptism.  
He is called God, 1, Cor. 3, 16. 1, Cor. 6, 19, 20. 1, Cor. 12, 6, 11.  
He is every where. Psal: 139, 7.  
He knoweth all things, john, 14, 26.  
He is almighty. Math. 12, 28.  
He createth and governeth all things, Gene. 1, 2. Psalm, 104, 3.  
He is adored.  
2 That the holy Ghost is a distinct person from the Father. This may appear, Math. 3, 16, Math. 28, 23. 2, Cor 13, 13.  
3. That the holy Ghost is of the same substance, and dignity with God the Father.  
Thus far the things which the Scripture teacheth to believe, of the holy Ghost himself, now follow those which are touching his works, and herein that I believe I ought 1 to have some works, 2 to discern them.  
That I ought to have some works it appeareth, for that I cannot call the Lord jesus without the spirit, and if I have not the spirit of Christ, I am none of Christ's.  
These works can never wholly be left.  
The works I ought to have in me (being of years of discretion, and having means) are to salvation.  
1 Saving knowledge of the will of God.  
2 Believing the promises of God in jesus.  
3 Regeneration or sanctification to obedience of the whole Law, and word of God.  
4 Leading into all truth. 5 Spiritual groweth, & increase.  
Discern, we are commanded to try the spirits, 1, joh. 4, 1.  
Discerning teacheth first,  
1 Whence these graces come, by means of the word.  
Athanasius saith, Wheresoever the spirit is, he is by the word of Sacraments, prayer, company, conference.  
2 How they are discerned from counterfeit. That we shall find, for that the spirit saving draweth all to the word. 2 Driveth to Christ, stirreth up to sanctification, not only restraineth.  
3 How they are to be cherished, namely by the same means they were bred.  
Hitherto hath been the doctrine to be believed concerning God: now followeth that which is concerning the Church, to the end of the Creed.  
Well saith S. Augustine, the right order of confession did require, that after the Trinity, should be joined the Church, as an house for the dweller, God's Temple for himself, the City for the first founder.  
Now all that is said, and to be held of the Church, is as it is in itself, or in the gifts bestowed upon it.  
In itself the Church is holy, Catholic.  
But first must the reading be cleared.  
There is a word to be repeated, the verb, I believe. Of this we shall here need to repeat nothing.  
Quest. It may be inquired, whether the word in, be not also to be repeated.  
Aun. No: the best copies have it not, in so much as the Catechism of the counsel of Trent refuseth it. 2 The Church is a creature & may not be trusted in. 3 Whomsoever we trust in, we may pray unto, so must we not to the Church.  
Obict: The people are said to have believed in Moses. Aun. Unproperly.  
They believed that word which Moses delivered them from God, the word was God's word.  
Only that which we are said to believe, must be considered, that is the Church with the marks thereof.  
Now according to the course to be held, let us consider some Scriptures, whereupon this doctrine touching the Church resteth.  
And indeed for the proving of this article, most of the Scriptures serve as likewise the chiefest works of God.  
God had his Church (in counsel) from before the creation of the world. Eph: 1, 4.  
This is the seed of the woman. Gen. 3, 15.  
Christ without this Church is as it were maimed, it being his body, he the head, Ephe. 1, 22. Ephe. 5, 23.  
Otherwise cannot the covenant of God be, which is made to the Church.  
And to omit further proof, experience doth manifestly show that there is such a thing.  
Besides, that the Church is holy, it is as clear as the former, Ephe: 5, 2, 27.  
The Saints have washed their garments in the blood of the Lamb, God doth so command.  
Without holiness none shall see God, Heb. 12, 14.  
It is also Catholic, Apoca: 5, 9, 10. Heb. 12, 22. Eph. 3, 15.  
The meaning hereof will arise from the right knowledge of the words, and those 1 severally, 2 jointly.  
Church every way is not taken alike. In common speech the common people take it for a building for holy uses, so is it the same with temple. It is not so to be understood here.  
Sometimes it is taken more generally, and civilly, for any assembly, as Acts, 19, 39, 40, so must it not be taken here.  
Lastly, it is taken specially, and in the scriptures for the whole company of men and Angels, predestinate, chosen, called, justified, sanctified, and in their time to be glorified, Angels from the first, men after death.  
It hath the name in Greek and Latin of calling out, and severing from others, being indeed Gods chosen, and select company.  
The name in English (I take it) is of the Greek Kyriake, as belonging to the Lord, for so it doth.  
For better understanding hereof, consider the distinctions of the Church, and some properties.  
The distinctions are in words, not of the scripture, but of learned writers.  
1 As into 

general. The whole company.  
particular. A part.    
The general is meant in the Creed.  
2 Again the whole hath parts. So is the Church 

militant.  
triumphant.    
Militant is that which is warring in this life against the flesh, the devil, and the world.  
Triumphant is in glory in heaven. Both together here are meant.  
3 The Church is 1 visible, that may be seen to be a Church. 2 Invisible, that is not apparent to outward sense to be a Church.  
The whole Church together in this life, is invisible.  
Particular Church is sometimes 

visible.  
invisible.    
The visible particular Church hath hypocrites admixed.  
The Creed speaketh of the whole Church together, and so invisible in this life.  
Properties of the Church, besides these named in the Creed.  
1 It is but one.  
2 It hath but one head Christ.  
3 Out of it is no salvation.  
4 It shall never decay, Math. 16, 18.  
5 It is never severed from Christ.  
The marks in the Creed, are 

holy.  
Catholic.    
Holy, is free from sin, reigning, and condemning.  
One may be holy 

unperfectly.  
perfectly.    
Unperfectly, by sanctification in this life.  
Perfectly by 

imputation in this life.  
sanctification in the life to come.   It is meant every way here.  
Catholic is a Greek word, and is used in Writers two ways, 

unproperly.  
properly.    
Unproperly, and so it signifieth as much as orthodoxal. In which sense sometimes the Fathers use it. So might Rome in former time have been Catholic, so is England, Scotland, etc. Catholic now.  
Where mark a cozenage of the Papists, who would make the world believe, that Catholic and Roman Church is all one, and for that Rome was sometimes in this sense Catholic, it should be every way now.  
As well might they judge the Catholic King, to be King of all the world,  
Properly it signifieth as much as universal, not tied to one people in one Country, of one time, of one condition, etc. So is it to be taken here.  
The Nicene Creed addeth Apostolic, that is holding the Apostles doctrine. This the Romanists wrongfully appropriate to themselves.  
jointly the words together carry this sense, that every one who professeth this Creed,  
1 Believeth that there is such a company, as is specified before.  
2 That himself is of the same company, Heb. 3, 1.1, Cor. 12, 13, Heb. 12, 22, 23.  
The things which we are to believe concerning the church, are whatsoever the word of God teacheth, which though we cannot reckon up all in this short manner of teaching, in short time, and in right order, yet in the most necessary we will endeavour.  
1 To judge and think very highly of the Church, even next God, not only for the place it hath in the Creed, and order after the holy Ghost, but for the titles it hath, house of God, pillar and firmness of truth, body of Christ, spouse or wife of Christ. Christ himself. 1, Cor. 12, 12.  
Yet here we must take heed that we think not too highly of the Church. As to judge,  
First, that it is above the scriptures, as the Papists in words teach, at least some of them, and all, that the authority of the scriptures to us ward, hangeth upon the Church, and can no otherwise be known.  
The Church is founded upon the scriptures, and Christ, not Christ upon the Church.  
The authority of the scriptures is from themselves, or God in them, as the authority of a Prince's deed is from the Prince himself, not from any other witness. So doth light cause itself to be seen, as the evidence of scriptures show themselves to be scriptures.  
Que. Doth the Church nothing to the scriptures?  
Aun. Yes: 1 It keepeth the Rolls and Records of the scripture.  
2 It discerneth canonical from Apocryphal, it maketh none canonical.  
3 It publisheth the scriptures like a Crier.  
4 It expoundeth, and openeth the scriptures.  
Secondly, to hold that the Church cannot err.  
For better understanding whereof, we must know that some part of the Church is in heaven, and that indeed can not err: the other is on earth, of this do we speak here, this can and doth err, being a visible company, wherein are mixed bad with good.  
Yea, it may err judicially, as the false Prophets to Achab, the Scribes and pharisees against Christ.  
So as that it is no good saying, this saith the Church, therefore it is to be believed.  
Thirdly, to hold that the safest way from all error, is, to hold to the Church.  
True it is indeed, it is safe being in the Church visible, whereof this is said: but the safest is to hold to Christ, and the scriptures.  
2 Never to doubt, but that there is, and shall be a Church for ever. So as that it is not possible it should all, always be feene, for some part are unborn, some are in heaven, and very few sometimes have been on earth, and could not be known to be of the Church.  
3 Thoroughly to take knowledge of the nature of the Church, which we believe, and is not only a company professing Christian faith, having the same Sacraments, and lawful pastors, under one head the Pope: but as we heard before, predestinate to glory, in time called, justified, sanctified, and glorified.  
4 That Christ is the only head of this Church.  
5 To know the proper marks of a true visible Church. These are the word, sacraments, prayer, good life.  
When I say the word, I mean the pure text, in the pure sense of it, and the sacraments in lawful administration.  
Que. Whether then is the Church of Rome a true visible Church?  
Aun. No: For though it keep a copy of the Bible text, yet it is with great corruption, neither in the true and proper exposition. For their body of doctrine, which they would fetch from the scriptures, overturneth the foundation, in their idolatry of the mass, worshipping saints, creatures, their justification by works, etc.  
Object. They have baptism, Aun. They should have it with the word, so have they it not. 2 They have Baptism, as a thief might steal away the great seal, & without authority set it to writing, no otherwise.  
6 That we should join in communion with a true visible Church (a true visible Church I call, that hath the marks as before, holding the foundation of salvation, as before) and must not sever ourselves there from. Indeed we must not consent to sin, or descent in love.  
7 That we must labour to be true members of this Church, which here we believe.  
So shall we do, by giving all diligence to make our calling and choosing sure. Calling implieth setting in saving knowledge, faith, and obedience.  
8 That the Church is not appropriated to any people, place, time: So as the Romanists do fond, who would have us believe the Catholic Roman Church. As if one should say the French Paris or English London church, whereas besides the Roman, is no particular Church.  
9 That all who profess themselves of the Church, must be holy, and grow in holiness.  
FINIS.   

AN EXPOSITION upon the 119 Psalm.  
THE 119 Psalm is most heavenly, and deserveth in special sort to be well known, remembered, & found by experience in every of our hearts.  
It hath so many parts or staves (the most learned call them Octonaries, for that they have eight lines or verses in them) as there be letters in the Hebrew Alphabet, every verse of every staff beginning with the same.  
Whereby is declared unto us, 1 The diligence of the penner, that with very careful meditation it was framed. 2 The worth of the Psalm in that the spirit fretteth, and enameleth it with these Characters. 3 And desire that the Reader should remember it, being thus in order of elements set down. The same course is in other places of Scripture, Psal. 25, Psal. 34, Psal. 37. Psal. 111, Psal. 112. The Proverb. 31, Lamentations of jeremy, for the same ends.  
This Psalm containeth truth, and doctrines of divers sorts: the which to range in their orders, and fitly to sunder, is somewhat hard, and not very necessary.  
It is altogether (as a man may term it) a crystal (not flattering glass) of all true godliness, or a touchstone of all sincere hearted worshippers of God, & lively anatomy of laying open of a good soul. Whereto the more one can find himself like, the more mercy hath he found of God, and oweth him the more praise.  
The first staff or octonary, setteth out unto us a good 〈◊〉 godly man or woman: and that 1 at large, as may be said. 2 In more special sort.  
The more at large, or in general setting forth of a good and godly person, is in the three first verses: and that after two sorts. 1 From the duties of this party, 2 From the commendation of his estate.  
The duties are six, two and two linked together in every verse.  
The commendation: that such parties are blessed.  
But before we can as we should with profit consider of this, or other such places of scriptures, where moral duties are commended or commanded, somewhat before hand must be known.  
First, that though no word be spoken of Christ, it must always be understood, that he is the full, and only cause of every of our salvations.  
2 That these and such like duties are then commended in any party, when the party is first in Christ, that is, for Christ's sake hath pardon of his sins, and imputation of accounting of true righteousness, otherwise not.  
3 They must come from faith working them for conscience to Godward, for the deed done only never pleaseth God.  
4 In this and such like places, are not the causes why one is happy (so is he only for Christ) but the signs which show that he is happy.  
5 They must not be understood in the rigour & strictness of the moral law, but for the continual desire, purpose, and endeavour to do them, and sorrowing when we cannot do them, & if we fail, to ask pardon, & set a fresh upon them, always labouring to prove better & better.  
6 That all defects and blemishes, for Christ's sake, are, and shall be pardoned.  
Now come we to the duties which in nature be first, Verse, 1 though the Prophet begin with blessedness, which as it is most excellent, would ravish any man's heart after it, and encourage that, whatsoever might seem to hinder, these duties should be practised: but of this afterward.  
The first duty, is upright in the way.  
Way is taken diversly: here unproperly, as it is very often in the scriptures. For,  
1 A warrantable kind or estate of life, 

common calling of Christian.  
particular calling.    
2 For warrantable carriage in, or usage of that kind of life.  
whereupon we may perceive: that,  
1 The scripture would have none invent courses of life, they must take them as their way left of God.  
2 As in the way one may meet with many inconveniences, against which he prepareth, so shall he in his life, so as none should ever hope always to be secure.  
3 If in way he go not forward, he is never the better, so if we do not increase in goodness, we loiter in our life.  
4 Our Country and home is in heaven: let us not set down our staves here.  
1 This way is such, as that it is one, pointed out by the scriptures, walked in by direction of them, bringing to one home. So saith jer. 32, 39  
Wherefore he blameth them who go about to change their ways, jer. 2.36. look Psal. 125, 5.  
Every one shall not be saved, walking in his particular way, what so ever it be, as the Turks think, and Atheists would have it.  
He must inquire of the old way, Ier: 6, 16. and know that that is the way, and walk in it. Esa, 30, 21.  
2 This way is such as every one must walk in it.  
Well therefore have the translators set down the word their; which is not in the Hebrew, to open the meaning of the holy Ghost.  
1 No man must be inordinate, or out of a calling.  
2 Not so busy to censure others, as first to look to himself.  
Upright, the Hebrew word is Temime.  
The word Tamburlaine, whereof it cometh, doth signify 

properly.  
unproperly.    
It signifieth properly, when it is put for a thing perfect in the kind of it, so as it wanteth nothing: so is the law of God said to be, Psal, 19, 18, & so Thummim in Aaron's breast representing Christ's full holiness.  
It signifieth unproperly, when it is put for a thing where somewhat is wanting, though it come very near, or endeavoureth to come near to full perfection: as often is seen in many places of the scriptures. So was Noah, job, Tamburlaine, or perfect, though they wanted somewhat.  
So is it taken in this place. For the most upright in the world (Christ only excepted) have not had all.  
So as that the supposed perfection of Pelagian or Roman Catholic, cannot warrant itself.  
Now this which signifieth somewhat unproperly, is likewise taken two ways: 1 for sincerity. 2 Vnblameablenes.  
For sincerity, as 1, Kings, 9, 4.  
And is quite contrary to hypocrisy.  
Hypocrisy is most natural, displeasing God, hard to descry in a man's own self, and will creep into every good duty toward God or man. And yet for all that, men must not be hypocrites, but sincere. Which the better to know, consider what is sincerity, how necessary, how to be tried, how to be kept.  
Sincerity or uprightness in this place first meant, is conformity of the whole man, with sound and full information to everlasting life.  
This information is in the truth of God, well understood and believed.  
The whole man is soul and body, thoughts, will, & practices at all times.  
Conformity is fashioning all things according to sound truth.  
A sincere man is like a crystal glass, with a light in the midst, which appeareth through every part thereof: so as that truth within, breaketh out in every parcel.  
Sincere men therefore, 1 are in every thing alike.  
2 Shine from the heart within. 3 Cannot possibly lie hid.  
It is so necessary, as nothing without it can please God.  
What the fruits of it be, look Proverb. 2, 7, 21, Prover. 10, 9, Proverb. 11, 3, 6, 20, Prover. 28, 6, 10, 18, Pro. 2, 9, 10.2, Cor. 1, 12.  
A man may try whether it be in himself.  
1 If he account of things according to their nature, of great, greatly. Hypocrites will strain Gnats, and swallow Camels, will be curious in ceremonies, and omit greater things: sincerity will in their place regard both. Therefore serveth the true light in the heart.  
2 If he be most severe towards himself. Hypocrites are most hard to others: look john, 8, 3. Math. 7, 3. the sincerest are most favourable, as being privy to the in bred corruption. So was job toward his children, tolerating their banqueting, though himself were not with them. joseph toward Mary with child, etc.  
3 If he be more careful to please God then all the world beside: Hypocrites do all things to be seen of men, make more of the reputation of the world, than the witness of their own conscience.  
4 If he be willing to bear advertisements, admonitions, reprehensions. A sincere party meaneth well from his heart, and therefore can be content to be called upon: the hypocrite is unsound at the heart, and cannot abide to be gauged, he is touched on the gall, so did the jews to Stephen. Act, 7, 54.  
5 It is impossible to be smothered, it will break open, & cannot lie hid: hypocrites are couchant, & can have a fair glove on a foul hand.  
This is kept and preserved, 1 by the sincere milk of the word, 1, Pet. 1, 2. and continual desire to be informed in the sound truth.  
2 The more one endeavoureth to search and sound himself, the better shall he preserve his sincerity. Standing waters corrupt.  
3 Often setting of a man's self in the presence of God, and before his judgement seat.  
Thus much of the first acception, the other followeth, which is unblameablenes: not that the servant of God shall not sometimes be charged with somewhat amiss, or shall not in a slip be overtaken: but,  
Vnblameablenes is such uprightness, whereby a man's life cannot be noted with any reigning sin after his effectual calling: so was Samuel, job, Paul, and some others, as Elizabeth and Zacharie. Luk, 1.  
Now both these, sincerity, and unblameablenes, must be in one party, and in all the life. But some may say, that is impossible: for answer hereto, look the fift and sixth general remembrance, in the beginning of this Psalm.  
Now by this before, we learn, that,  
1 Uprightness of sincerity, and unblameablenes, as it is most necessary, so should it be with the first, or else all will be unsound, neither would the Prophet have set it first.  
2 And that we must judge of ourselves, and others, by uprightness in the way, that is vocation of a Christian, or any other more especial: the world doth otherwise, they commend for things that are not of a man's calling.  
Thus much of the first duty, the commendation followeth.  
Blessed, that is, such parties are happy, or happinesses, that is, many blessings belong to such, or it is, and shall be happily to such, for so many ways may the word be taken.  
The Prophet's meaning is, that such parties are in an estate most to be liked, and longed for: as the world count happy those in whose steeds they could wish themselves.  
I think it not the fittest here to dispute of blessedness, what it should be, or what good things it containeth in it, that is not the Prophet's meaning. Whosoever would know this, for the cause of blessedness, let them look Psal. 32, 2, Rom. 4, 7, and for the fruits the beginning of the 26 of Leuit. and 28 of Deutrono.  
This blessedness which is here named, hath two degrees in 

this life.  
the life to come.    
Blessedness in this life, may be called blessedness of grace.  
Blessedness in the life to come, of glory: of these have one, and be sure of both.  
Hear though, is principally meant blessedness of grace, whereto a man may reach in this life, as also Mat. 5, 2, 3, etc. Math. 13, 16, Pro. 28, 14,  
That upright men are happy, it is most certain, no uprightness, but by the spirit of sanctification, no sanctification without justification, no justification without forgiveness of sins, wherein is blessedness. Psal. 32.2. Rom. 4.7. God is upright men's shield, Proverb, 2, 7. The Lord delighteth in them. Prover. 11, 20. What can be more. And if hypocrites be so cursed, as indeed they are, sincere cannot choose but be most happy. Was it not this, that made God favour Noah, job, etc. Wherefore,  
1 They greatly err, who think the godly of all men most miserable.  
2 All happy men are in a sure estate, that cannot be lost. Happiness of grace is surer than of nature. That was in our own keeping, and was lost. This is in God's favour, which is unchangeable, and cannot miscarry.  
So as that all upright men may have sound consolation, that they never shall fail.  
3 Upright men may have many afflictions, as indeed they have, as Abraham, Isaac, jacob, David, Abel, etc. yet are they blessed.  
So as that no outward or inward afflictions, of what kind so ever, can hinder an upright man's happiness. Nay they shall further it. Math. 5, 10.  
Wherefore judge no man by his afflictions to be out of the favour of God, else might Lazarus have been thought amiss of.  
4 If upright persons are happy, than hypocrites and notorious sinners are wretched, and yet enjoy they much outward prosperity.  
Outward good things therefore, do not always show that a man is happy.  
5 And seeing that upright men are happy, who would not labour to be upright, though it cost him (as it will great) never so much endeavour?  
Hitherto hath been the first duty & commendation of it, now followeth the second, which is, Walking in the law of jehova, set out by the parties in whom it is, who are said to walk.  
In this duty are two things to be considered, 1 The practice of walking. 2 The form or rule, in the law of jehova.  
To walk, is a borrowed word, as that before of the way: and signifieth the ordering of life, and hath in it two things. 1 That as in a way there are many steps to be set, so are there sundry particulars in life.  
2 That as in the way, every step must be ordered, so must every particular of life be.  
Of the particulars which are in life, there is 1 the beginning or head of the way, the heart. 2 Passages on from the heart.  
The heart is to be understood the soul, that is mind and will, from whence as from the heart of the body natural life cometh, so the beginning of godly life must proceed.  
The soul therefore must as the first step, be set in the law of God, out of which if it stand, all other things run riot.  
This is the more to be thought of, for that the heart by nature is turned from God. 2 It is very hard to recall it, & fix it. 3 And being once set, will easily draw the whole man.  
Passages from this fountain & head, are 1 Kind's of life. 2 Duties of life.  
Kind's of life, are particular callings. Every one must be warrantable by the word of God.  
Duties of life are the practices and works of one's calling, general, or special. Of which sort are,  
1 Thoughts. A motion without consent.  
2 Affections, motions with some kind of feeling, as joy, hope, fear, love, hatred, etc.  
3 Actions, wherein besides some inward conceit, somewhat is performed, and these are of sundry sorts.  
1 Natural: such as are for the necessity of life, as eating, drinking, sleeping, etc.  
2 Domestical, such as are belonging to the family, as of husband, wife, father, children, master, servant.  
3 Political, any way belonging to public governing, as Prince, Magistrate, Subject, etc.  
4 Religious, which any way belong to the worship of God.  
5 Ludicrous, which are of recreation, and disport.  
In every of these, every step (as it were) is carefully to be ordered: neither is it sufficient to have a general good meaning to please God, unless we endeavour in every particular so to do.  
Solomon commandeth us to look to our feet, Eccle. 4, 17, & Paul chargeth we should walk circumspectly, look Psal. 119, 105, Psal. 139, 2, 3.  
Hereby it appeareth, 1 that they do not their duty, who only carry a general purpose to do well, unless they endeavour the same in particular.  
2 That none can be too careful of his walking, and leading his life, so as it is a false charge to count any too precise.  
3 And that if every particular should be looked unto, a man had need of great knowledge and wisdom out of the scriptures.  
Thus much of the practice of walking, now followeth the form or rule, whereto this walking is to be framed, in the law of jehovah, which so is to be understood, as that it must be alone: so Psalm 1, 2. and Psal, 119, 97, for indeed there is none who can prescribe a sufficient rule but only God, whose wisdom and justice is above all creatures.  
Hear therefore is thrust out, 1 nature which (the Stoics say) if we follow as a guide, we shall never do amiss. Nature is corrupt.  
The best life in this kind, is but civil, which indeed now a days in the world doth carry the greatest show, where only appearance prevaileth.  
It is a most dangerous course, not for that it is not necessary, but for that most commonly it abandoneth all power of true godliness.  
2 And seeketh only the report for honesty among men.  
It differeth from true Christian life, because that civil life hangeth upon the reputation of men, which if it obtain, it is content, Christian life is ordered by faith, that is knowledge of the word, and application of Christ.  
2 Civil life respecteth men most, Christian life endeavoureth to please God.  
3 Civil life is not very careful of religious duties, Christian life is in public, and private, the other not much.  
4 Civil life maketh no great conscience of smaller sins, as in swearing less oaths, idleness, gaming. Christian life doth.  
5 Civil life never taketh any care to resist the sins of the time, Christian doth.  
2 Hear is removed every man's own particular course, which he setteth to himself, and pleaseth himself in. jere. 44, 17.  
3 Other folks example is not a sufficient rule.  
The sufficient rule is, the law of jehova, for the kind, it is a law, for the Author, it is of jehova.  
The law is here, the word of God, and is taken particularly for the 10 Commandments, or five books of Moses. Generally, for the whole Bible.  
It is taken generally in this place, as else where, 1, Psal. 2. Psal, 19, 7, hereupon sin is counted transgression of the law, that is, breach of the word of God written.  
Now this name of law is to be understood, as of the whole body of the scriptures, so of every particular branch thereof, in so much as even particular examples many times have the force of general doctrine. Mark then that,  
1 The Papists err who teach that some parts of the word of God are but counfailes, which a man may follow if he will, and that all are not laws, whereto one is bound.  
2 That as subjects are bound to take knowledge of the laws of the Land, so are they of the word of God.  
3 And seeing that men will look to the laws of the Land, why should they not much more to this?  
4 So read, hear, and think of the word of God, as of the law of thy life.  
5 That as every law broken hath some penalty or other, so hath the law of God.  
Now followeth the Author, jehova, Father, Son, and holy Ghost, know one well, know all well, know not all, know none.  
whereupon it followeth, that the jews or Turks laws which they boast of, neither of them acknowledging Christ, and the holy Ghost, is not to be counted the law of God. For the word of God wrongly understood, is not the word of God.  
Nor surely the Papists doctrine, misunderstanding many fundamental grounds touching Christ: so as that none that is not orthodoxical, cannot properly be said to have this.  
This law is said to be jehova, etc. because,  
1 He maketh it. 2 He can best judge of the breaking or keeping of it. 3 He only can dispense against it.  
We gather then, 1 that no exception can be taken against this law, for wisdom, justice, equity.  
2 That being Gods, it must be spiritually understood.  
3 That we remember God taketh knowledge of every step that is awry.  
4 That we must approve all our obedience to him, and do all for his sake.  
5 And that it being said that they walk in his law, the meaning is, that always and in every place they so do.  
Now with this second duty should be repeated the word blessed, as indeed with every other of the four which follow, but it may suffice to have opened it once for all. Thus much of the two duties in the first verse.  
The second verse followeth, Verse, 2 wherein are 

two duties.  
the commendation as before.    
The two duties are, 1 Keeping his, that is, jehovahs' testimonies. 2 Seeking him, that is, jehovah with their whole heart.  
In the former of these two, which is the third general duty, are 1 object, or thing where about the endeavour is. His testimonies. 2 Act, the endeavour or practice about this thing. Keeping.  
Testimony, for matter and meaning, is the same with law, in the verse going before, to wit, the written word of God: so is it likewise taken, Psal. 197, and else where.  
Now yet for the use of this name testimonies here, for better understanding of it, it seemeth that testimony or witness, is a word which cannot well be understood, without reference or respect to some other. whereupon as the things are divers, which may be respected, so may the particular sense of this word be.  
It is used in respect 1 of man to man. 2 Of man to God. And that severally or jointly, when GOD witnesseth to man, or man to God, or both to each other.  
Hear I judge it to be, to be understood between God and man jointly, and mutually, whereby God witnesseth to man, and man to God. Now this ariseth from the compact or covenant, which is between God, and his people.  
For so do God and man covenant. Look Ier: 31, 31. God promising to take the people for his, that is to favour them every way for things of this life, and of that which is to come: the people promising again, to acknowledge & worship God according to his will.  
This covenant he likewise maketh with particular men, Gen. 17, 7, 10, so is God called the God of Abraham, Isaac, and jacob. Hereupon is that of the Ark of the testimony, Exod. 30, 6, and Psal. 122, 4, as a witness of this covenant, and for that the tables of the covenant, or witnesses of this covenant, were in it, Heb. 9, 4. Act, 7, 44.  
So that the written law of God is the witness or testimony of the will of God toward us, & of our profession of our duty towards him. So when God had published his law, the people professed whatsoever the Lord commanded, that would they do. Deut. 5, 27.  
whereupon we are to take the proclamation of the law, Exod. 20, not so much for the very covenant of salvation, (which is but one founded on Christ) as for the articles or heads of the convention & agreement between God and man. These things God requireth, these things man will perform by himself, or Christ.  
Neither is this name of testimonies more to be understood of the whole body of the law, then of every branch and clause of it, which witnesseth the former.  
So as that these testimonies are mutual, declaring on God's part, not why he is our God, but what he requireth of us: and on ours, not why we are received (for that is for Christ) but what we desire to do.  
That God thus witnesseth it is clear, Deut. 4, 45, these are the witnesses, etc. where the Genevans note, that is, the articles and points of the covenant: so Deut. 6, 17, so Psal. 19, 8.  
That his people likewise do witness. Read Iosh: 24, 22. Deut. 5, 27.  
Sundry uses arise from hence, and first from the consideration of these testimonies: 1 on God's part to us ward. That,  
1 Our chief care should be to be in league with God, which is to us the fountain of all good things, and without the which we can neither look for, and shall be sure to find no good thing.  
2 So must we read, and hear the word, as the articles which God requireth we should subscribe unto: and therefore had need well to understand them.  
3 It is a covenant of special account, where are so many witnesses and articles, and so many good things offered therewith.  
4 That God cannot but take knowledge of the violating of it, and grievously punish it.  
2 On our parts who are God's people.  
1 Every servant of God taketh upon him to observe every clause of the Bible, according to the will of God.  
2 Every sinner witnesseth against himself, he denieth his own deed and agreement: he had subscribed to the word of God, and by sinning now seemeth to deny his own hand.  
3 whereupon it needs must follow, that their own conscience condemneth them.  
4 Though these witnesses for a time be not brought, yet certainly one day they shall, when the books shall be opened.  
Now followeth the act or practise of keeping: wherein are sundry things.  
1 Having the books of canonical scripture, in their best original, or translated copies.  
2 The true and proper understanding of them.  
3 Keeping and defending them in their own meanings, against all false doctrine whatsoever.  
4 Holding them in present memory.  
5 Some judgement, directing whereto every one is to be applied.  
6 Continual practice of them in life.  
This is the third duty, whereto join the word blessed as before.  
The fourth duty followeth. And seek him with their whole heart.  
Wherein we are to consider the 

endeavour: is, seeking with the whole heart.  
thing, where about the endeavour is, jehova.    
First take knowledge of the thing, which is in the word him. That is, as appeareth in the 1 ver: jehova.  
jehova may be considered as he 

is in himself.  
revealeth himself to us.    
As he is in himself, we can never find out (which is the end of seeking) and though we could, yet would it help but little.  
But as he showeth himself to us, we may in some sort find, and must search. Look Deut. 29, 29. jer. 9, 24: so Exod. 34.  
Now GOD revealeth himself to be a 

Creator and preserver,  
Redeemer and Saviour.    
God Creator, & preserver, every man in some sort knoweth without much seeking: so learn we, Act, 17, 27. Rom. 1, 20. Act, 14, 17.  
So as that neither men nor devils are ignorant of him in part, who for all that do not walk in his law. Titus. 1, 16.  
Indeed it is necessary that thus we should know God, but it is not sufficient.  
Hear the Prophet setteth out a peculiar state, wherein is blessedness, a man that knoweth the Creator may be wretched. David setteth down a proper mark: knowledge of the Creator is common.  
So as that though to seek God the Creator be required, yet it will not suffice.  
Therefore are we in the second sense to understand jehova here, to wit, as he hath bewrayed himself toward us a Redeemer and Saviour. Wherein indeed is eternal life, which if we seek not, we shall not find heaven. Him did the wise men seek, him Mary and others.  
Now in seeking of God our Redeemer and Saviour, sundry things are requisite.  
1 The truth of salvation and doctrine of the will, God touching that: so Ier: 9, 23, 24.  
This consisteth in the articles of Christian faith, the chiefest ground whereof is Christ, and through knowledge of him, 1, Cor. 2, 2, Phil. 3, 8, which truth, then may be in some sort to be in us: when we can,  
1 Discern wholesome doctrine from unwholesome and unsound.  
Wholesome is that which nourisheth, and feedeth to everlasting life: so is not all truth. Christ's sheep therefore know his voice.  
2 Have grounds and texts of Scripture, whereupon we build, whereto we can have recourse, and not start from them.  
2 Is his favour and reconciliation, or bringing into grace again with him. Him therefore must we seek, reconciled, and pacified. jer. 31, 34. Who being angry, is most mighty, most just,  
Whom none can pacify but Christ, who is our peace, and procureth us full and certain justification.  
Which we seek: when we 1 apprehend Christ. 2 Apply Christ.  
Of this it shall be good to consider the 

means.  
duties.    
The means in us, is only faith, wrought and maintained by the holy spirit.  
The duties are: 1 Entrance to the throne of grace, Heb. 4, 16. Rom. 5, 2, which is when being animated by the merit of Christ, we can come into the presence of God, & pray unto him.  
2 Patient and rejoicing mind, even in the cross, upon persuasion of the love of God. Rom. 5, 3.  
3 Upon persuasion of God's favour, to show favour to others.  
3 Him must we seek to obey. Psal, 24, 4, 5, 6. Without which all seeking is losing.  
4 As to our storehouse of all good things when we want any, having always recourse unto him. Deu. 4, 29. Psa. 27, 8.  
5 And lastly, so must we seek him as to enjoy him, and cleave continually unto him.  
All and every of these respects in jehova, must we have, else shall not we seek as we should.  
So as that all idle questions are here to be removed, and worldly searching. God known pacified, obeyed must be: which we are to find out.  
Thus much for the thing to be sought, now followeth the endeavour. Seeking with the whole heart. Wherein is, 1 the action. 2 The adjunct.  
The action is, seeking.  
Seeking when it is true, is always with desire.  
Desire always showeth some absence, either of the thing, or some circumstance, or quantity, or quality.  
Of every or all of these, the livelier the feeling is, the greater is the desire.  
Desire is always increased by opinion of 

necessity.  
excellency.    
Both which in God, cannot but be most infinite: so as the desire should be great. It always hath,  
1 Often and earnest practice of praying.  
2 Diligence in the use of ordinary means: where much christian and godly wisdom is necessary, to be able to know what means should serve, and to what purposes.  
3 Pains and constancy: such as is in seeking gold and precious stones.  
4 Love of the thing gotten or found. 5 Care to keep it. 6 Loathness to lose it.  
Thus much of the action, the adjunct or property followeth. With the whole heart.  
heart is here put, not for the fleshy part in the body, but by a metonimical synecdochę for the soul, & so after for the whole man, body, and soul, and is only named, for that: 1 this first should be set about seeking: 2 and truly set, will never give over till it find: 3 and will easily draw the whole man after.  
The Prophet therefore meaneth, judgement of the soul, affections of the will, and afterward endeavours of life.  
Now these do show that 1 first the judgement and affections should be set on God: else nothing will follow.  
2 That this is truly as from the heart: 3 is earnest: 4 and with some feeling.  
This heart must be whole, which is taken two ways 

straightly.  
largely.    
Straightly, for sincerity against hypocrisy. I think not so much meant here, as before in uprightness.  
Largely, in regard of more duties than one, even of the whole law of God. And that after two sorts, 1 Legally. 2 evangelically.  
The legal acception of whole heart, is when it is taken according to the sense, and intent of the whole moral law of God, and then it signifieth the perfection of all duties in manner and form, both for the number and measure of them. Which never any man performed but Adam before the fall, and Christ since, neither indeed can any man. So that it is not to be understood here, for the Prophet speaketh of possibility, and practise, else could no such parties be blessed.  
The evangelical acception is, when it is so taken, as that by the doctrine of the Gospel, and spirit of Christ, a party is so renewed, as that he can perform it acceptably to God. Which is: when,  
1 Christ's full performance is imputed to the party.  
2 The parties heart is renewed to 1 desire, 2 purpose, 3 endeavour thus to do, 4 with continuance and increase. In which sense here are we to understand it. So as none with these is to be discouraged, if he can rise after many foils.  
This may a man somewhat perceived in himself. If,  
1 First in time and order generally for a man's whole life, and particularly for every day he seek God, as we have showed before, and that most earnestly.  
2 He seek God for himself, and other things for God, never caring for any things more than they help to God, or are with, or assure God's favour unto us.  
3 He had rather lose all, yea his own life then the favour of God.  
This he may be little and little see in loss of favour, pleasure, honour, profit, reputation, etc.  
4 From the abundance of the heart, the mouth speaketh, the feet go, the eyes look, the ears hear: principally respecting God, his will and favour in every thing.  
Thus much for the fourth duty, the fift and sixth follow in the third verse. Surely they do none iniquity, Verse, 3 they walk in his ways.  
Wherein we may sunder the 

duties.  
certainty, in the word surely.    
The duties are 

fift, not doing iniquity.  
sixth, walking in his ways.    
not, no praise is it. Therefore if David had forborn when he might have sent his Minions for Bathsheba, and had her in his secret chamber, he had done well. Cain is not to be commended for withholding his hands from Abel, in presence of his Father, when that after he slew him in the field. The patriarchs if they had not sold joseph, when they had him in their hands, and Ziba not accused Mephibosheth, when he could not speak in his own defence, had well done.  
3 Others, a man may commit though none know: the forbearing of these is not doing iniquity. Therefore did Gehezai, Cain, Achan, David, Ananias, and Saphira, commit iniquity though it was in secret. No, though it were possible to commit iniquity, and God not know, yet for the filthiness of it, must it be avoided.  
Now follow some other kinds of iniquity: against 

men.  
God and his law.    
Both these because all agree they should be shunned, we shall not need to speak of.  
1 Some iniquity there is, which in more sort special may counted once own, whereto his natural disposition inclineth, custom carrieth, kind of life draweth: so have ages, steps, callings, sundry iniquities, which they are more in danger of, then others: these must be forborn. Psal. 18, 24. small praise is it for old men not to offend in young men's sins, etc. they must forbear their own.  
But sure it is a very hard thing, here not to be deceived. Nature flattereth itself, and blindeth, custom hardeneth. Somewhat may we find out ourselves.  
1 If we search, and always suspect ourselves.  
2 If we are careful to have faithful advertisers of us, and will believe them. Sooner shall another espy our faults, than ourselves.  
3 Neglect not to mark even the speeches of enemies, for though they commonly never say all truth, yet they will have some occasion or beginning from ourselves: which is good to mark.  
4 Where a man most liketh, take heed he be not there most deceived.  
2 Again others there are, which may be termed the sins of the time and place, of the fashion of the Country or world. Rom. 12, 2, Ephe. 2, 2.  
For this cause are Lot, Noah, Enoch, and infinite others, for that they were not carried away with the multitude, renowned.  
Paul seemeth to set down the sins of this age of the world. 2, Tim: 3, 2, 3. So to live in the Court forbearing, Court sins is the duty, the like might be said of infinite others.  
3 Besides, some are judged less than others, as swearing by faith and truth, playing at cards and tables, drinking, etc. and yet all iniquity, even these must be shunned. Therefore must we walk circumspectly, Ep. 5, 15, look 1, Cor. 5, 6.  
The least wound in the heart and brain is deadly, small leaks in ships, or breaches in walls neglected, lose Cities and ships, so is it for small sins, to the loss of the soul: yea, indifferent and warrantable things, if they be with scandal (that is with hindrance of others in they way to everlasting life) are grievous sins.  
Of this kind is it to do a little evil, that a greater good may follow upon it. This is iniquity to be hated.  
Other kinds of iniquity might have been named, but these sufficiently show, that we all commit some one or other kind of iniquity, whereby we are wretched, and had need to seek to Christ.  
Hitherto of the object, the action or practise denied, is not doing.  
Doing doth signify, any way of committing, or consenting to sin, in ourselves or others: which may be nine ways, according to the verses.  
Commander, consenter, adviser, and soother.  
Abettor, partaker, concealer, not hinderer.  
Not wraying full known sins, these all each with other.  
Do sin and iniquity what ever men censure.  
Thus much of the fift duty, now followeth the certainty and sureness of it, surely. This is most assured, for that the sons of God cannot commit sin. God's seed remaineth in them.  
And this the spirit setteth down, not for that this truth can be doubted of in itself.  
1 But for that the wicked are wont to censure the godly, and think most hardly of them for their slips, God's spirit faith otherwise, what ever wicked men judge, these do not commit iniquity.  
2 Again, for that the godly are much grieved with themselves, and discouraged at their slips, whereas they are to be comforted, that God doth count this iniquity.  
Now then from all this of not committing, and doing of iniquity.  
1 Learn we all what a great profession a Christian maketh, to forbear all kinds and respects of sin.  
2 Let us discourage ourselves what we can, from committing of iniquity.  
That may we do if we consider: 1 It displeaseth God, our so good a Father. 2 It was that which crucified Christ, our sins, more than the hands of the jews: 3 It daunteth, and rebateth, grieveth, and almost putteth out all graces of the spirit in us. It dimmeth our knowledge, weakeneth our faith, stayeth our prayer, stoppeth our hearts to the word, etc.  
4 A man shall have much ado to rise after any great sin: It cost David and Peter many sour tears. 5 Sin deserveth all kind of punishments now and hereafter: 6 And hath most sharply been punished.  
3 We should what we could repent for former committed sin, but endeavour to prevent such as we might be likely to fall into. It will be some help for us this way. 1 Always to think that the Angels behold us, yea, that we do nothing, but that God himself vieweth and looketh upon, 2 What we may, always to give ourselves to exercises of religion and good company, sin dare not be there. 3 Remember thy Baptism, what thou didst promise there: to renounce the world, flesh, devil, and endeavour to keep God's commandments, and how that God will not hold him guiltless, that taketh his name in vain. 4 Censure yourself sharply for smaller sins, and think none little, so shall you be more able in time to forbear all, thinketh Chrisostome. 5 Not only so, but if you would forbear sins, be not too bold to adventure upon all indifferent things. 6 Resist sins in the beginning. 7 Bernard saith, that three ways was he kept from sin: by taking away occasion, having strength to resist tentation, and soundness of affection. 8 Remember how short and small the pleasure of sin is, and how long and grievous the punishment is. 9 Often receive the Lords Supper.  
Thus much for the fift duty, the sixth followeth: They walk in his ways. And this all Interpreters read not alike: some thus, they work none iniquity, who walk in his ways, others they work none iniquity, but walk in his ways: it is most plain and simple to read it, without either relative or adversative particle, as is likewise in the Hebrew.  
This duty is set out affirmatively, after the former negative, not only according to the manner of the Hebrew tongue, which setteth one opposite out by the other, but also to show what kind of sanctification we should have, such whereby we should not only forbear sin, but follow holiness & righteousness. Heathen people & hypocrites abstain from many things, they do not all which are commanded.  
There are in this sixth duty 

act of walking.  
object, in his ways.    
The act of walking is metaphorical and borrowed, & declareth setting, and ordering of life: wherein, besides the things we have had before, are,  
1 Ability to discern the right way from bypaths, & to put a difference between Christ's voice & others. joh. 10, 4, 5.  
And this cometh by the bright Lamp of the word of God the word of God, the work of it is any way profitable for mankind, to soul or body, for this life or that which is to come. Take heed of others.  
The duties are well done, if first, 1 the party who perform them be in Christ, that is, be justified: 2 do the duties for conscience to God, and in obedience to God's commandments: 3 he call upon God in the beginning of his work, for gift sufficient and enlarged, for a blessing of his work, and thanks afterward: 4 his mind be always free, even in the work, that he can lift up himself to God, & never be unfit for duties of godliness and charity. If once works be not thus done, himself can have little comfort in them.  
In that the Prophet nameth these ways, without designing which or how many, he would not have us doubt of any, but that a party who desireth to be in blessed state, should endeavour in all. Some like some, few all. All who will be blessed, must run on in all. Whatsoever the Lord commandeth (saith the Israelites) that will we do. Deut. 5, 27.  
Hear must be repeated again the particle surely, in the sense, and for the reasons we had in the duty immediately going before.  
Thus much for the sixth duty by way of doctrine, some use would further be made of it: 1 to exhort us to walk in these ways: 2 to give some helps to further us in this walking: 3 to try whether we walk aright.  
We may easily, even exhort ourselves if we would, 1 but think, that these are the only ways, all other are bypaths, Psal. 125, 5. Esa, 30, 21.  
2 That this is God's commandment, walk in the way. This is the way, etc.  
3 And that once entered in, we should find them most sweet, and easy, and that his (that is Gods) commandments are not grievous. 4 Besides, company will do much, where Christ, his Apostles, and Prophets, and all holy men of all time have taken this course: 5 So as in this way they have been blessed: 6 and can but out of it be most wretched, and miserable.  
Best helps and means are, 1 the spirit of God, who will lead his into all truth, by whom we must walk. 2 Forget that which is behind, look to that which is before. Philippians, 3, 14. 3 Not to go forward, argueth going backward.  
We shall try whether we walk aright: 1 If we follow our guide, the spirit, and word. 2 If the godly who know this way, and walk in it, cannot find us swerving. 3 If we draw nearer our home in heaven.  
Verse, 4 Thus much for the setting out at large, and in general, of a godly man, now followeth the more special, under the person and example of the Prophet, and that from the beginning of the 4 verse, to the end of the eight, and that as after in order we shall see, by six sundry properties or graces.  
But here a question may arise, how far we may build upon particular examples, general doctrine?  
Aun. Examples are, 1 bad, which we must only avoid always. 2 Good. 1 Extraordinary. 2 Ordinary.  
Extraordinary are good examples but of some particular parson, at some special time, by some special commandment, or privilege. Of which sort is Moses killing of the Egyptian, Exod. 2. Abraham's purpose to kill his son, Phynies' fact in slaying the adulterers, the Israelites in robbing the Egyptians, Moses fasting 40 days, etc. These some call heroical, or above the common reach of man, examples, and precedents.  
These in the parties at that time, and upon the commandment, and instinct of God are commendable: but of us not mutable, unless by virtue of such like privilege, as the persons who performed these facts had.  
Ordinary examples are good, and of such facts and duties, as aught to be in all parties of the same kind of calling, at all times by virtue of the general commandment, as all duties of the law and Gospel: the which both may, and must  
Thus doth God command. Levit. 26. Deut. 28. Rom. 2.6, 7, 8, 9  
In God's commandment: 1 is a most clear bewraying of Gods will, otherwise, if it could not be understood, it might rather seem to be a charm then a charge. 2 And that in all the particulars which God doth require.  
Now though the Prophet seem to say that God hath commanded, leaving it doubtful whether he doth still, and for ever command. Yet it is most certain that God's moral commandments, as these are, and of the Gospel are continual, sounding in the word, and not mute, even in hearts of God's children.  
1 We must then so long as the word is in the world, know that that is the recorded charge, which continually and every minute is renewed.  
2 So always be exorcized in the word, as remembering that then we are hearing, and taking our charge.  
3 And that the more particulars are plainly delivered, the better shall we be helped to our duties: never rest in generals.  
4 Know that the breach of the least commandments, hath punishment, as performance of the least reward.  
The kind of duty followeth, To keep thy precepts diligently, whereof is, 1 the matter, Keeping thy precepts. 2 Manner, or adjunct, diligently.  
In the matter 

object, precepts.  
act, keeping.    
The word precepts is in Hebrew Pickkude, signifying precepts of understanding, which God hath set, and placed in the heart, and understanding teacheth them, as Rabbi David saith; and are for substance the same with law testimony as before: nevertheless, since it pleaseth the spirit of God to use some sundry names for one thing, it must needs be with some difference. I judge therefore that the word of God here is called by this name, in regard of the knowledge God's servants have of it, as of the which any of them cannot altogether be ignorant. They are therefore that which james calleth the word engrafted. 1, 21, or springing in or among you.  
God is wont to sow it, and make it grow into the hearts of his servants.  
Then is it thus engrafted, when it is mingled with faith, Heb. 4, 2. which is: 1 when one believeth it to be true: 2 and believeth that it belongeth unto him.  
Hear therefore doth GOD forbid to do any thing against the shining truth of his word in our hearts, nay he commandeth to do all things thereafter.  
For such are these precepts known, understood, believed to be the truth of God. For better understanding whereof know that,  
It is one thing to sin, so as that one's conscience may accuse him, and another thing to sin against a man's conscience.  
Who so ever sinneth at one time or other, his conscience will accuse him. But every one that sinneth, doth not sin against his conscience.  
To sin against ones conscience is, after knowledge of the will of God had, and shining in the heart, to do against it. Which God doth here forbid, and requireth that according to the knowledge of God's precepts we should do.  
True it is that sometimes Gods children, even sin (which is a fearful thing) against their own consciences, which they never should do: for who so ever knoweth, and doth not, to him it is sin. Yea, if he be falsely in conscience informed, it is better to do with, then against his conscience. Indeed the safest way is rightly to instruct the conscience.  
Now then, whereas the servants of God have the knowledge of God's commandments, & are sometimes drawn to do against their knowledge, God chargeth they should not so do.  
Lest we should doubt whether God's children are brought sometimes to do against their knowledge, call to mind Adam, who could not be ignorant, David, Peter, and such other.  
Indeed there is a difference God's children thus sinning, and the world, and wicked: 1 Gods children effectually called, have always a settled purpose, and endeavour not to sin: so have not the reprobate, nay they purpose to sin.  
2 The reprobate and wicked desire to have the knowledge of God, which they have shining in their hearts, put out, the elect desire, to have it more clear & bright.  
3 The elect in their sinning at the instant of it, have their knowledge which they have of the will of God, obscured that they cannot see. Vehemency of tentation raiseth such a cloud, as hideth the light of understanding, so did the wine intoxicate Noah and Lot, David likewise and Peter were thus beguiled, that though before they knew, yet now tentation made them forget God: the wicked in the midst of their sins, see, and know they should do otherwise.  
4 The elect, when so ever any knowledge of God shineth in them, if they sin, it is with great strife and contention of the flesh and the spirit, as we see in Paul, Rom. 7, and Gal. 5, 17, the reprobate are not so, the strong man holdeth them.  
5 The elect are more grieved for these sins than any other, they are most perplexed for them, and desire to rise out of them by renewing repentance, etc., so do not the reprobate, but rest, and sometimes glory in them.  
This seemeth to be the meaning of the words, the instructions are,  
1 Never shall we fully profit by the word, till it be rooted and engraffed in us.  
2 In any case let us take heed, that we never sin against our consciences: because 1 nothing will so wound the conscience afterward as this. 2 It is the high way to sin against the holy Ghost.  
Now to help us this way, it will be good to.  
1 Keep as bright as we can always in our hearts, the light of the word of God shining.  
2 Resist the beginnings of temptations to sin, else continuing, and multiplying, they will grow too strong. temptations are like to the cloud that appeared to Elias servant, little or nothing at the first, and presently it overspread the whole sky. Thoughts rise in the head, & suddenly drown the heart.  
3 Take heed of solitariness: there would the devil have us alone hand to hand. Good company will keep our knowledge the brighter, and help us with counsel, example, prayers, etc.  
4 In any case to take heed of the custom of sin, that will take away the feeling, and judgement of sin.  
Thus much of the object, the act followeth in the word keeping, whereof before in the second verse. The word in Hebrew is divers with that verse, 2, of keeping, and besides all that it did signify there, doth further here imply unto us,  
1 To observe, that is heedfully to mark, and bend one's mind unto, so Eli marked Hanna. 1, Sam, 1, 12.  
2 To keep, or preserve the thing safe, that it be not the worse: so David would be kept as the apple of God's eye: Psal. 17, 8. so Adam should keep the garden, Gen. 2, 15, so Cain denieth to be his brother's keeper, Gen, 4, 9  
3 So to keep as the thing be not taken away, Psal. 119, 44.  
4 That it may be for use to ourselves and others. Mala. 2, 7, for so were the priests lips to preserve knowledge.  
So that we see what our duties are.  
1 To give diligent heed to the word of God, and the rather: 1 for that according to it, should all our motions and practices be framed: 2 and is very hard in itself: so as it is needful, that even the least things should be heeded, hitherto belongeth that james, 1, 25. looking into the law.  
1 The best & most holy must know, that always there is somewhat before, whereto they must aim.  
2 Such desires as these do please God, and are a token of our profiting, while we can see our wants.  
3 Always such desires are commendable, when they are with purpose and practise.  
Now followeth the matter, that his ways, etc. Wherein we may consider the 

thing.  
quality.    
The thing ways, and those David's.  
Ways as before, kind of life, and duties thereof, deeds, sayings, thoughts: mine, that is David's.  
1 If thou for thyself David thus prayest, why should not every one so to do for himself.  
2 And if David's ways need redressing, what shall any man's else do?  
This is the thing, the quality followeth, in the word directed.  
Directing, is of the word Kun in Hebrew, which among other things signifieth two: 1 straightness. 2 steadiness.  
straightness is when every duty is level with the word of God, nothing swerving therefrom. Every man's ways by nature are crooked: 2 even the best have somewhat which may be amended: 3 they always do fear themselves, lest every duty might be better.  
steadiness is constancy, that is, continuance in straightness: and without this, all things are nothing. For what booteth it to have something, and not always?  
Now this is the more to be thought of, for that God's children are always subject to errors and slips.  
And if they would be constant: 1 they had need look to their foundation and root, that it be deeply set.  
2 They must often try, and examine themselves.  
3 It will be best for them, often to exorcize themselves in all godly duties.  
The mean or subordinate end is as we have seen, now followeth the utmost end, to keep thy statutes.  
Wherein is as before 

act, keeping.  
object, statutes.    
Keeping, doth signify as before, & may here for 

purpose.  
event.    
For purpose, as if David should say, this is the only thing in this desire which he wisheth, or to keep God's statutes: for event, as if he should say, this I only desire, that once I may in obedience serve thee.  
By this we may see, that God's children desire to do duties, for duties sake, in that David desireth his ways to be directed to keep God's statutes.  
Thus much for the act, the object remaineth, statutes.  
Statutes for meaning and intent, are the same with law, testimony, etc. as before: but is more specially, and oftenest used, for religious and holy ceremonies ordained by God, in the Levitical ministry and service. These were for the worship of God, for outward show, base, and contemptible, and that many.  
Let us all therefore learn by David's example: 1 to be more careful to keep God's ordinances, than men's ordinances, or then to ordain new, which are beside the word.  
Now the ordinances and rites of God ordained, are the rites and ceremonies in the Sacraments, so as that the pure administration in them is to be kept.  
2 And since that God hath commanded them, nothing is to be thought, neither too much, nor too little.  
3 Yea, where as David desireth to keep these statutes, he meaneth that he would not rest in the deed done, without motions and changes in the heart: for all rites kept are superfluous, without the inward and spiritual worship: wherefore always in ceremonies look for the substance, which is Christ.  
4 And that wishing that he might keep the outward ordinances, he showeth the inward spiritual worship is harder to be performed.  
Thus much for the second duty: now followeth the third,  
4 Duties to men, are towards 

ourselves.  
others.    
Many can keep God's commandments in things toward themselves, they must also keep towards others.  
5 Commandments, 

forbidden faults.  
enjoin duties.    
Many can better forbear faults, then do good duties, and yet both are Gods commandments.  
6 Some will keep God's commandments in one estate, and neglect them in another, many in prosperity profess the Gospel, shrink from it in the cross: some in the cross will be meek, will pray, etc. they are not so in prosperity.  
He who keepeth God's commandments, will endeavour in them in one estate, as well as in another, else doth not he keep all God's commandments.  
Now followeth the time of this respecting all God's commandments, when: which unless it were to special purpose had not been set down. This is divers times in this Psalm, even in the next verse, and verse 32, etc.  
Hear is no limitation or setting down of this time, certain it is that sometime it was, though not alike always, neither can be in any. It is hard to tell the particular times when David had respect: yet we may be sure he had respect: 1 When God stirred up his heart to be set here about, which was in his private exorcize of reading, & praying, and meditating, or public.  
2 It was not always, at least not in the same tenor and measure. Sometimes David sinned, and did not respect God's commandments.  
3 Though it were not always, the Prophet is not ashamed to imply so much, that others might take knowledge thereof. We gather then, that,  
1 If David could not always have respect unto God's commandments, let every of us know, we shall never find ourselves of better metal than he was, our nature is most abominable, which (besides outward temptations) will turn our eyes from God's commandments.  
2 If we would respect them, we must seek to God, and continually use the means.  
3 It is clear that David considered how he found himself, calling himself home to a reckoning, as every one should do.  
4 The Saints of God how holy so ever, will confess their wants and defaults.  
Thus much of the cause or occasion, now followeth the event, then shall I not be confounded.  
Wherein is likewise set down the 

thing.  
time.    
The thing, I shall not be confounded: the time then.  
Confusion cometh of a Latin word, which though it may signify such a mixture of things together, that one cannot discern between them, yet here the Hebrew whereof this cometh, will not bear it, but signifieth greatly to be ashamed.  
Shame is taken 1 properly. For the affection usually so called, and appeareth in the countenance. 2 Unproperly. When it is referred to the soul and conscience, as very often, shame and confusion is so taken in the scriptures.  
Being confounded is taken in the second sense, to wit, unproperly in this place, for excessive shame of the conscience before God and man. Which is, when a man is as much cast down in conscience before God, as the most shame faced man is or can be in countenance before any, yea and more.  
Now this shame or confusion may be considered, firstly, from a cause of it: which is to miss, or be disappointed, for than shall a man have bodily shame, if he miss of his known particular designment, or when so ever (being of any good nature) he doth amiss, so even for the conscience, if a sin be committed, or we miss of our desires to God, our consciences are cast down. So as that David here meaneth: that,  
He shall have no cause of shame.  
1 Cause of shame is wittingly committing of any sin, true it is that all sin will make ashamed, but this most. Therefore David will avoid sin, as every one should do.  
2 Another cause of shame is missing our desires, so shall not David, God will hear his prayers, as all other of his children. Psal. 25, 2, 3. Thus are the wicked ashamed, that is disappointed of their hope. Mark the fruit of godly prayers.  
Secondly, from the effects, for as natural or worldly shame hath many and great effects, so much more hath the shame of conscience, as being part of the torment of hell.  
1 As in worldly shame, one and a first work is to change the mind, so shame of conscience, will make it change the mind and judgement: for seeing itself to have done amiss, it must needs repent, and that much blaming and accusing itself. So shall not David need to fear that he shall do: for endeavouring to keep God's commandments, he shall not need to change his mind, but to continue and increase. So Abigael telleth David, that when God shall have given him the Kingdom, that it shall be no grief unto him, nor offence of mind, that he hath not shed blood causeless. 1, Sam. 25, 31, she meaneth this work of the conscience.  
So shall David, and all other God's servants, be free from greatly blaming themselves, which what a torment it is, we cannot be ignorant: look Proverb. 5, 11, 12.  
Indeed repentance is a continual practice of all, and every the children of GOD: so as that the former may be doubted of.  
Aun. Repentance may be considered, as 

beginning.  
increasing.    
Beginning, is at the first turn & change of man to God, after which a man is preserved, from the wilful committing of gross sins.  
Increasing repentance is, groweth in the former, when living out of gross sins, and being truly turned to God, we labour to draw nearer and nearer unto him: thus with increasing repentance we must always change & repent, not with the first and beginning repentance, which we can not but have, if we regard Gods commandments.  
2 As worldly shame hath fear to come in presence, so is it in shame of the conscience, wicked men dare not come in the presence of God: Adam and Eve hid themselves, Cain fled from the presence of God.  
David, and other God's children shall not thus be ashamed.  
3 Natural shame maketh one always doubt, whether duties do please, it rather thinketh they displease: so doth fear and shame of conscience drive a man to think, that God doth not care for any thing that he doth. So was it with Cain, as in deed he saw he did not please God. Gen. 4, 5.  
From this David, and those who respect God's commandments, are free.  
4 Natural shame discourageth a man from doing duties as not being liked: so will this shame of conscience make, that a man shall have no heart in any good duty.  
Thirdly, from the property, bodily, or worldly shame, is with as great unquietness as possibly may be. It cannot be otherwise with shame and confusion of the conscience: from this likewise David & other God's children are free.  
This which the Prophet speaketh, I should not be confounded, is a kind of speech, in which by the less, the more and greater is set down, so Psal. 51, 17. Thou dost not despise, for thou dost very well like, and 1, Cor, 11, 22. I praise you not, that is, I much dispraise and blame you: so Heb. 13, 17. Will be not profitable for you, that is, will be very hurtful: so is it here, I shall not be confounded, that is, I shall have great boldness and comfort. All which doth arise from a clear and good conscience, which is a continual feast, Proverb. 1, 5, 15, so that the thing the Prophet meaneth, that he hath a good conscience, and the fruit thereof.  
And first for a good conscience: 1 what it is: 2 how it is wrought: 3 what be the properties of it.  
Before we can know a good conscience, know what conscience is, which well we may do by the parts of it.  
The first is a knowledge of truth and falsehood, good, and bad. Therefore is it called conscience, that is with knowledge, and that not only in general rules, but in special and particular, wherein conscience especially appeareth: general rules are in the Synteresis, particular knowledge, and remembrance in the Syneideses or conscience.  
The second a diligent marking and recording, as every particular thing is believed, or not believed, done, or not done, thought or not thought, according to knowledge.  
The third, is affection rising after knowledge and marking, and by things done, thought, believed, spoken, according to knowledge ariseth joy, hope, and comfort, otherwise, grief, fear, and trouble.  
Good conscience is, when the knowledge is true, full, and sound, when it letteth not slip any particular, but calleth all to count, and findeth them rightly according to knowledge performed, whereupon ariseth continual joy, quiet, comfort.  
Good conscience is wrought, as all other graces of God's spirit. No man's conscience is good by nature: other means therefore are needful.  
1 One is, sound faith of justification, when the party having Christ's righteousness imputed by God himself apply it by faith, to the forgiveness of all his sins, and accounting of righteousness: so as that the conscience is cleansed and quieted in regard of all things past.  
2 Sanctification, which arising and living in faith, keepeth with faith, and preserveth good conscience for afterward: without these never good conscience.  
Now the properties of good conscience are many.  
1 Truly and fully always to admonish, according to the light of the word of God, shining in the heart.  
2 To witness that all and every thing is done, according to the full knowledge of Gods will.  
3 To give a good hope in all things.  
4 To make one lead an unblamable life.  
Thus much for good conscience, the fruit followeth, which is wondrous great every way: and hath all things contrary to confusion.  
1 It maketh one never to change his general resolution.  
2 It delighteth to come into the presence of God.  
3 Is persuaded that God liketh it.  
4 Hath courage in all good duties.  
5 Trust in the favour of God. 6 Hath peace of conscience. 7 joy in the spirit. 8 Looking for all good things from God. 9 Patience in the cross.  
Thus much of the thing, now followeth the time then, to wit, when I shall have respect, as if he should say, unless I have respect, etc., I shall be confounded.  
1 Que. Who can respect all, and every of the commandments of God?  
Aun. None: and therefore all have great cause of shame.  
2 And seeing that all God's commandments must be respected, even the least are to be regarded, not neglected.  
3 No marvel therefore if none can at any time be secure, but shall find himself tossed between fear and hope, etc.  
4 And why, since there is such good consequence of respecting Gods commandments, do not we all most carefully regard them?  
Thus much for the third particular, in the Prophet David, now followeth the fourth, verse, 7, Verse, 7 and it is profession to praise God. Which duty should be in every servant of God. Psal. 50, 14. In so much as that not only men, but even all other creatures ought to perform the same. Psal. 150.  
Of this profession there are two parts, 1 The duty, to praise God with an upright heart. 2 The cause, learning of the judgements of thy righteousness.  
In the duty are, 1 the fact of praising God, etc. 2 The publishing of it, in that he saith, I will praise, etc.  
The fact hath the 

thing, to praise God.  
manner, with an upright heart.    
In the thing are 

action, to praise.  
object, thee o jehova.    
The word here used for praise, is in the Hebrew (Ode) whereupon by the way cometh the Greek word Ode, for a song. It signifieth both to confess and praise, but yet notwithstanding with some difference. For when it signifieth to confess, it hath one kind of preposition, when to praise another, or other regiment: so doth the Greek word Ezomologoumai signify both. Neither is it without cause, that one word signifieth these two things. For than praise is true, when it is free and frank, as confession, also every true confession is greatly to the praise of God, look joshua, 7, 19, 1, Sam. 6, 5. john, 9, 24.  
Hear doth it signify to praise.  
To praise, is to acknowledge the excellency, or worth of a thing.  
Excellency in God is infinite every way, as he is 

in himself.  
towards his creatures.    
In himself, for excellency of Essence, persons, properties etc. above all humane conceit.  
Towards his creatures, making them so excellent, preserving them, etc. and as to all creatures in general, so to the Church, and especially to the party praising.  
And indeed there is nothing whence a party may not draw arguments to praise God.  
God's mercy is most sweet, considered in 

creation.  
redemption.  
conservation.    
Every one of these cannot choose but be very great, being from so great a God, to us who deserve the contrary, especially in such necessary things as he giveth us for our being and well being.  
Acknowledging, is our profession, that this excellency is in God.  
Now this our profession must be: 1 open, so as it may be known: 2 frank & cheerful, not constrained: 3 with harmony of mouth, heart, and life.  
Who would not perform this duty: 1 pleasing God: 2 due from himself?  
Thus much for the action, now followeth the object, thee, o jehova, whom indeed we are alone to praise, as being only worthy.  
1 God being to be praised, is to be considered with means of any thing, or without means. Many will praise God, and acknowledge his hand, when they see him work without means, because than they see nothing, whereto they can ascribe that work but only to God, and yet it is only God who giveth means, reneweth them, and blesseth them, so as in the midst of all means must we lift up our heart to God, and praise him, and never sacrifice unto our net.  
2 God may be considered towards ourselves or others. Many will praise God for themselves: few for others, and yet so must they do, and even for their enemies: so far must we all be from envying or lessening any of God's works.  
3 God giveth prosperity adversity. Some feeling the sweetness of prosperity, can acknowledge God's goodness. Where is any that praiseth God for adversity? And yet so must we all do, and not only that, but rejoice therein. Rom. 5, 3.  
1 Then shall a man be the fit to praise God for adversity, when he hath some while been under: never at the first will or can a man usually thank for it. 2 When by having been under it he hath gotten some good by it, as knowledge of God's providence, justice, power, persuasion of God's goodness, increase of faith, exorcize of patience, meekness, prayer, etc. else will our praising for it be but cold. And therefore all men's speeches, who say, they thank God for afflictions, are not ever true.  
Hitherto of the thing, now followeth the manner, With an upright heart: so as it must be with the heart, and that upright: so as here is, 1 subject. 2 Adjunct.  
The subject, is heart, put here for the soul, because that it is as it were the chair of estate of the soul, wherein it most showeth itself in presence.  
The soul is put for the whole man, where the soul is, first affection, than all parts and powers of soul and body. This doth the Prophet name,  
1 Because God chiefly respecteth the heart: 2 And the most part of men do commonly neglect it.  
God respecteth it: 1 As to be the first, so as without this all is nothing. 2 With this all other follow: 3 In this is a sweet feeling of God's infinite goodness towards us: 4 And as in the bodily heart there is continual beating, so is there in this a renewing, and continual frequentation of all godly duties.  
1 Wherefore every one who praiseth God, must do it from his heart, that is, his soul, that is, 1 from his judgement, as being settled that he ought so to do: 2 from his will and affections, as delighting therein.  
2 Who so ever (saith he) praiseth God with his heart, must do it with his whole man, else his praise is no praise.  
3 No praising of God without feeling. 4 All praising of God continued always renewed.  
The adjunct followeth upright, for declaring whereof, it shall be good to consider: 1 What it is: 2 How it is wrought and gotten: 3 How it may be tried: 4 How it may be kept and preserved.  
What it is, may somewhat appear by the very name itself, especially in the Hebrew tongue, where word for word it is thus, with uprightness of heart, and is indeed in effect that our translation hath with an upright heart, save that it signifieth it in great measure and perfection: so doth the Hebrew tongue, use Noun Substantives for adjectives, very significantly. Now this uprightness, though it be in English the same word, with that in the 1 ver. of this Psalm, yet is not so in the Hebrew, but somewhat more general, and signifieth right or strait. Upright is but one respect of right or straight, right hath all respects in it upward, downward, on both sides, etc. It is therefore here a word used unproperly, contrary to that which is writhe or crooked: and for meaning and intent, seemeth to be the same with clean heart, Psal. 51, 12. signifying such a disposition in the soul and whole man, as hath nothing justly greatly to be blamed, humane frailty only excepted.  
It is termed right: 1 Because it is according to the right statutes of jehova, Psal. 19, 9 2 And is after the first and original straightness which was in man, according to God's image, from the which men swerving are called, Luke, 9, 41, a crooked generation, and Philip. 2, 15, crooked Nations. And practices of such parties are phrased, Psal. 125, 5, crooked ways.  
Yet this must be remembered to be understood evangelically, as before whole heart.  
Hereupon S. Augustine saith that, that man hath a straight or right heart, who willeth all things which God will.  
Of this sort can be no heart not regenerate and borne a new, all natural hearts are crooked. The Poet could call them crooked minds. But for the full knowledge what this is, three things are necessary.  
1 True, sound, and full saving instruction and knowledge, so as that where this is not, no straightness or rightness of heart can be. This knowledge must be: 1 In the necessary grounds of salvation, the Trinity, Christ, faith, justification, sanctification: 2 In this particular duty of praising God. So as that every one must know that God is to be praised: 2 Fitly take the occasion when it is given: 3 Rightly perform the duty of praise: as we may read before.  
2 Sincerity, that there be counterfeiting, no deceiving.  
3 Continual conformity to the word of God, or first straightness of God's image, wherein man was created. All which are so necessary, as that to the parties endued herewith, only God is pleased. Psalms, 73, 1, Math. 5, 8. Psalms, 24, 4.  
This is wrought and gotten as other graces of salvation, that is, by 

justification.  
sanctification.    
By justification, when the sins of our natural or usual crookedness, for Christ's righteousness being forgiven, his straightness & uprightness is imputed to us by God the Father, sealed to us by the holy Ghost, who likewise worketh faith in us, whereby we apply it to ourselves.  
By sanctification, when receiving the powerful spirit of sanctification we are renewed, to think, do, say, and every way practise right things, otherwise there can be no true straightness in us.  
This may we try whether it be in ourselves, (it is hard to judge of others.) 1, By the causes of it, & use of them.  
1 If the party who thinketh he hath it, have from the first occasion offered, used the means thereof (to wit the preaching of the word) in simplicity and continuance, it is the more likely to be present, otherwise not.  
Seasons of things not neglected prevail much: twigs may be bowed in time, flesh will sometimes take salt: one may come too late to both of these. Again, formal use only of the former is never sufficient. It pierceth not to the heart, where this must be.  
2, By the fruits. One whereof, is perceiving of a man's own crookedness. Always the more straightness, the more perceiving of crookedness. For as in the body, the sickness is most dangerous, when the distemperature is general that no part can perceive it, and when all things are in quiet by reason of strong hold, the captivity is the greater: so no perceiving of crookedness little or no straightness at all. With this is always joined patience of reprehensions, from conscience of crookedness, worthy to be found fault with.  
Another is delighting in strait things, as the word of God, godly company. Like liketh like. Right men love right speeches, actions.  
Hear is never fear of too much preciseness, a thing can never be too right and strait. Right lines, are the only within their points.  
A third is plainness and openness. Crooked legs delight not to show themselves. Close men, in duties of the open worship of God, and their calling may always be suspected.  
A fourth, willingness to offer itself at any time to be tried. It is a token when Rahel was loath to be raised and searched that she had stolen and hidden: so crooked hearts are loath to come to the rule and square.  
This is kept and preserved, by the continuance in those things whereby it first is wrought, first must justification be had and kept, than sanctification continually renewed. Hereto may somewhat help meditation, and searching of the heart, that as soon as any crookedness appeareth, it may be made strait, prayer, Sacraments, and such like.  
All this hath been touching the fact of praising God, now followeth the publishing of it, in that he saith, he will praise: thus doth David very often.  
Quest. Can not David have done this, and never been acknown of it?  
Aun. In some case David might have concealed this duty, so might Daniel, 6, Dan: but here he ought not to be willing so to do.  
1 This is one use of the known examples in good duties, they show that it is not impossible (as some dream) to perform them.  
2 David is a public teacher of the Church, and therefore must teach in word and deed.  
3 He is a Prince, and must give the first on set: others will sooner imitate.  
4 He would show that men must not be ashamed (for all men's censures) of their good deeds. Well saith Aristotle, he who setteth out his good duties too much, and concealeth them too much, both are proud.  
5 He would hereby tie himself to the more conscionable performance of this practice, for having engaged himself by solemn profession, it were the greater shame for him to start back. All these respects are to prevail with us in like cases.  
Thus much for the duty of praising God, etc. Now followeth the cause, When I shall learn, etc. Whereof we may consider as it is in itself, and as it hath use in this place. Considering of it in itself, we may sunder the 

endeavour of learning.  
object: the judgements of thy, etc.    
Endeavour of learning, is in the words:  
When I shall learn.  
Learning can never be understood without teaching.  
To learn, is to profit according to the intent of the teacher.  
A teacher, is one offering means of profiting: and is principal 

less.  
more.    
A less principal teacher is, whereof there is some necessity, and yet he is not sufficient. This teacher is 1 mute, Which maketh no sound as books, other creatures. 2 Vocal. Who maketh a sound, as teachers, commonly so called, in Church, School, family.  
More principal is he who is necessary and sufficient, so only is the holy spirit, who fully and sufficiently teacheth all. His chair is in heaven, his forms are here upon earth.  
The intent of the teacher is: 1, That the learner should hearken and give heed to the Master and teacher. So as that reading, hearing, and the breathing of the holy Ghost, are necessary, according to our divers teachers.  
2, That the learner understand: without this all is in vain, yet is it hard in matters of divinity. Therefore had they need: 1 plainly to be delivered: 2 often to be repeated: 3 divers times to be questioned, and conferred of.  
3, That he lay up for necessary uses, in and according to his kind of learning.  
Necessary uses in divinity are: 1 to know doctrine of salvation: 2 to have saving faith: 3 to amend and turn our lives: 4 to order every particular practice of life.  
4, Always to be profiting and going forward, that he may rise from one form to another.  
All this is to learn.  
David doth not say, that he hath learned, or will learn, had he not, or would he not therefore learn? yes he had, and would.  
Again it may be thought that David now had not learned: but sure it is that he had, but he doth not much account of it, in labouring for that which he wanteth, he thinketh nothing of that which he hath.  
Now let us all by David's example, learn Gods righteous judgements, which we had need the more to think: because, 1 that all excellent things (such is this) are very hard: 2 we have no helps of nature to this, as to other learning: 3 nor take so much time for it: 4 Besides, many think that little of this learning is sufficient: 5 surely it is of marvelous use.  
Somewhat may we judge of our profiting in this learning. 1 If we can discern between good and bad, truth and falsehood, saving doctrine and others, and best like of saving learning. 2 If we learn to like and practise, not only to speak and know. 3 If we like, and be able to teach others.  
4 If when our Master, less principal, be sometime absent we can take out a lesson by ourselves, by meditating, praying, etc.  
5 If our profiting be according to the time, and means, and excellent teachers.  
Hitherto the endeavour of learning, the object followeth. The judgements of thy righteousness. Wherein is declared the kind of thing judgements, the subject of it thine, & the quality, of righteousness.  
The kind of thing is, judgements.  
judgements are one of the ten names, whereby the word of God is called in this Psalm, & may better be understood, if we aright know what it is to judge.  
To judge properly, is to determine or give sentence, and by a manner of speech, where the part is put for the whole, it is to rule, order, or govern. So God is called the judge of all the world. Gen. 18, 15, and john, 5, 22. The Father hath committed all judgement, that is, regiment, to his son.  
Now all Gods judging is infinitely wise, as constant.  
God judgeth sometimes by his works, as Esa, 26, 8. jer. 1, 16, 1, Cor. 11, 29. where that which is translated condemnation, is better judgement, that is, punishment.  
And these works are toward ones self or some other, of mercy or justice, and must not be neglected. We must know that,  
1 They are all of God: 2 Mark of what kind they are, favours, or punishments. 3 Get somewhat out of them to instruct us in the knowledge or worship of God.  
But yet these kinds of judgements are not here meant. For beside, God judgeth by his word, 1, Cor. 14, 24, he is judged of all, the word wherein they are exercised judgeth him: so Ezech. 20, 4.  
These are the judgements understood, which are many, some of greater, other of less importance, as the branches and clauses of the word of God are.  
These one is said to learn: 1 when he well understandeth them: 2 getteth that fruit by them which God would he should: 3 and in more particular useth them, as a rule to frame every special office, and practise of life by.  
The subject or party whose they are, is God, of whom sundry times we have spoken before.  
The quality remaineth: It may be doubted, to what the word righteousness may be referred, for the Hebrew is, as that it may be thus, of thy righteousness, that is, of thee who art righteous, as Psalm. 15, 1, in the mountain of thy holiness, of thee who art holy: so Psal. 51, 11. Take not thy holy spirit from me, that is, the spirit of thee who art holy.  
Or thus, of thy righteousness, that is, which are very just, for in the Hebrew tongue substantives are put for adjectives, and then they signify some fullness and perfection.  
Both senses are true, and may be taken here, for God himself is righteous, and his word.  
Righteous is that which giveth every thing the own.  
Quest. How then is God's word righteous, to promise us favour who are sinners, can it be ours, or due unto us?  
Aun. Certain it is that it is ours, not by our own desert, but, 1 by God's promise: 2 And be Christ's desert, so as God should not be righteous, if he should not give favour to the faithful and repentant, having promised himself, and his son deserved it.  
God's judgements are termed just, 1 being Gods, who is just: 2 endeavouring to draw us to justice.  
Let none therefore murmur at any word or work of God, and every one labour to be the more righteous by them.  
Hitherto have we considered the cause alone by itself, now it followeth joined with the effect. When I shall learn, then, etc.  
1 He showeth that there can be no sufficient praising of God, without learning of his judgements.  
2 That he would refer all his knowledge to the praising of God.  
Thus much for David's fourth particular practice and duty the fift followeth in the beginning of the eighth verse, I will keep thy statutes.  
Whereof are two parts, the 

thing.  
profession of it.    
Of the thing we may see before, verse, 4, the latter part of it, neither shall any thing need to be said of the profession, that having been declared, verse, 7, only some few questions may here be answered, and observations taken.  
Quest. David professeth as though he had some ability in himself, is it so, or whence was it?  
Aun. All that David had was from God. An unregenerate man can do nothing, a regenerate man by Christ, or God's grace in him can do.  
Quest. When james saith, 4, 15, that we ought to say if the Lord will. etc., whether doth David offend, leaving it out?  
Aun. David, though he leave it out in word, yet doth he not so in heart: so must we, and sin not.  
Compare this profession with that wish above, verse, 5, O that my ways were directed to keep thy statutes, that which he there prayeth for, here he obtaineth.  
Endeavour to profit is never unfruitful. So end many Psalms in hope and joy, beginning with fear & grief.  
Mark that David speaking thus boldly, fore-casteth the worst which might hinder, so must every one do.  
Thus much for the fift special practice and duty, now followeth the sixth and last. Forsake me not over long. And is of the kind of deprecations, wherein a thing is prayed to be kept away.  
In this deprecation, may be considered the 

thing.  
persons.    
The thing, not to be forsaken overlong.  
Wherein are the 

kind, forsaking.  
measure, over long.    
Forsaking in God must be considered as God's presence is, for to his presence is his forsaking contrary.  
God is present by 

essence.  
works.    
He is no where absent, nor forsaketh in his essence, which is always every where.  
His works are of 

power, sustaining all creatures.  
grace.    
God's power so long as things are, is likewise present, when it is away things cease to be. This is in all creatures, David speaketh of men, and some: so as that this absence of power is not here understood.  
Grace is some peculiar favour of God. And is 

common.  
special.    
Common is indeed a necessary gift to salvation, but not sufficient, and may be in the reprobate; such is understanding of the saving doctrine in the Bible, 2 to be able to conceive prayer, etc., these many wicked men have.  
Indeed these are many times taken away.  
Special is a gift of salvation, and that in the elect, as faith, hope, and charity.  
God's forsaking of a man in these is understood: for sometimes God taketh even these away, but we must remember that,  
1 He never taketh them away fully, some branches or sparkles of them remain, as the root of a tree.  
2 He never taketh them away finally, if he take them away, he giveth them again.  
Now God so taketh these away, as that sometime,  
1 He taketh away the thing itself.  
2 He taketh the knowledge or feeling of the thing to be present.  
3 He taketh away the work and fruit of the thing: this is God's forsaking.  
Against all these David prayeth, and is grieved at them all.  
1 Because, if God never so little forsake us, we cannot but quite forsake him.  
Anna's Burgeus had a good saying at his death to God, Forsake not me lest I forsake thee.  
2 If God should thus forsake, he could have no comfort of his own salvation, not having, or not finding or feeling faith, he could not bear the cross, or rise from sin.  
Thus much of the kind, the measure followeth in English over long, the Hebrew is [Meod] and doth signify, 1 much: 2 continuance.  
David desireth to be forsaken neither way.  
Much forsaking or great, appeareth in the want of a great grace, or being left in a great cross or sin. This is death to a man.  
Continuance is for length of time in 

a little grace tentation, or sin, or cross.  
a greater. This is bell.    
Thus would not David be left: 1 Though some of God's children are: 2 Gods children do tremble to think of this kind of forsaking.  
Now follow the persons 

forsaking God.  
forsaken David, me.    
Certain it is that God doth forsake, as mankind in general, so his own children. Yet,  
1 God is always just, not being bound to his creatures.  
2 We are not free from fault, we first forsake God, before he forsake us.  
1 Wherefore in all forsakings seek to God. 2 Search out your own slippery heart.  
The person forsaken is David, who may be considered as a 

common man.  
man elect.    
He is here to be understood as elect.  
1 If David fear to be forsaken, who dare be secure?  
2 In that David feareth this, it is certain he called himself to account, and marked when God was absent, present.  
3 Know that the children of God, who never can fall away, may be brought to fear, and think that they may fall away.  
Let us all therefore gather what strength of grace we can.  
FINIS.   

THE HISTORY OF the Gospel.  
WE will expound (by the help of God) the History of the Gospel.  
This History containeth the deeds and sayings of Christ, God and man: which things, if any other, are most worthy to be known of all Christians.  
1 As being, in the narration, which was to be set down of our blessed Saviour.  
2 Where also are the main sentences of wholesome doctrine.  
3 And which are a most clear commentary of the Law and the Prophets.  
4 Whence the Apostles have drawn. 5 And the church doth drink unto salvation.  
Learned disputations before an unlearned multitude we omit.  
Only we will draw one thread out of all four Evangelists, not neglecting to our power, the description of times and places, after a rude manner.  
And that we may finish this our task (all introductions set aside) we are to know, the inscriptions, and the treatises.  
The inscriptions are general, or particular.  
The general is of all the books together, in 

Greek.  
Latin, whence also in English.    
In Greek, Tes kaines diathekes apanta, that is, all of the new Testament.  
In Latin, Novum jesus Christi testamentum, that is, the new Testament of jesus Christ.  
The Greek inscription hath the kind of that which is written, and the perfection.  
The kind of that which is written, is expressed in this word, Testament. This is set out by an adjunct or property, new.  
A testament is taken, 1 properly, for the last will of a man. 2 Improperly, for a covenant, or league, or articles of agreement between parties.  
And this testament sometimes, is 

unwritten, before the scriptures were penned.  
written.    
In this place the written testament is understood, which containeth (as it were) the last will of Christ, written down, and the articles of agreement between Christ & men touching salvation.  
Wherefore let us know that our labour in the testament, is to be bestowed in reading, and hearing of these articles. 2 We are to take care, that we may keep the conditions. 3 Nothing can be added, but of such as will forge and falsify writings.  
But it is also said to be new.  
The covenant of God, hath been either 

touching salvation.  
not touching salvation.    
God's covenant touching salvation was double, 1 of works, with Angels, and Adam before the fall. 2 Of faith, and it is with man alone, since the fall.  
Sometimes the covenant of works is propounded after the fall, that it might convince of sin, and prepare to the other covenant, which is of faith.  
And this covenant of faith, is concerning men to be saved by faith on Christ.  
This league in substance is truly one and the same, and hath always been and shall be: as being for Christ his sake, unto the same salvation.  
Notwithstanding in divers respects it is distinguished into, the 

old.  
new.    
The old was by Moses, with the people of the jews, until the resurrection of Christ, placed in ceremonies, which was to die, and now truly is dead: and is called old by reason of time and vanity, because that for oldness it is vanished away.  
The new is by Christ, with the Christian people, always to endure and new, clearly published by Christ, always the same, wherein more men are renewed: hence is it called new.  
Many truly were saved by this, before the coming of Christ, yet notwithstanding because this covenant was not clearly propounded, it was not then called new.  
Wherefore this testament in that regard is said to be new, for that it containeth those books which do publish this testament, & that in this manner, to wit more clearly, etc.  
1 Let us remember that this testament is touching salvation: 2 And that our own salvation.  
3 To be laid hold on by faith. 4 And let ourselves procure that it may be new in renewing of us.  
The perfection is noted in the word all. Whereby is declared,  
1 That every one of these books is appertaining to the covenant.  
So that the Papists are malicious, who exclaim that certain books are by our men cut off from the Canon. For what if Luther doubted of one or two?  
2 That no other book under any colour is to be thrust upon the Church, otherwise than Stapleton thinketh, De libris pastoris.  
The inscription which is commonly used in Latin, containeth beside the kind of the thing written, the person also of jesus Christ, who is the storehouse of salvation.  
The particular inscription is of every book severally, & namely of the Evangelists.  
And it is in those four, uniform, containing of that which is written, the 

kinde●  
penman.    
The kind of the writing is from the subject matter, a Gospel, not that, the other books of the Epistles, and of the old testament have not the Gospel, but the name remained in these, because that after the old testament, these contained the Gospel more clearly revealed, & because they went before the Epistles.  
This word Gospel doth declare glad tidings, such as especially this touching salvation, is,  
1 Of necessity this Gospel must be had from without ourselves.  
2 We are to rejoice herein before other things.  
By use the Greek name is made also Latin.  
In English Gospel, as it were, Godspell the word of God, or Ghostspell the word of the spirit, by way of excellency. The word for the spirit, that is, the soul.  
The penmen are four, Matthew, Mark, Luke, john.  
And they were only penmen as the particle, according, doth declare. The spirit suggested, they received: nevertheless Mark was helped by Peter, and Luke by Paul.  
Why four, why two of the Apostles, and two of the scutcheon, why in this order we omit to inquire.  
Whom to understand, it will be profitable to remember.  
1 That they do not after the same manner cite testimonies out of the old testament: for sometimes they fetch them from the Hebrew, sometimes from the Septuagint translation, sometimes they are carried with the free judgement of the spirit.  
2 That they follow rather the sums of doctrine, than the accurate observation of times.  
3 That they do not disagree, howsoever some things may seem to jar.  
4 That they put the Hebrew tongue for the Syriake.  
5 They are inspired of God.  
6 They have a general and perpetual doctrine.  
Matthew (who was before a publican) wrote first of all the eight year after the ascension of Christ, and that (as some think) in the Hebrew tongue. Him john translated into Greek, through the procurement of some. Mark wrote two years after Matthew, being taught by Peter, and first of all (as some say) in the Latin tongue.  
Luke instructed by Paul, wrote the fifteenth year after the ascension of Christ. At length john the thirty two years after Christ. He surviewed the other three, approved them, and writ down against the heretics, certain things which were left out.  
1 Why should we not therefore learn out of these? seeing the Lord would have such, and so excellent Authors to pen these things, would he not have all to read & know them?  
2 And seeing these writings are inspired by God, let us read and hear them with the direction of the spirit.  
3 Neither let us ever think that this doctrine, confirmed with so many witnesses, is to be doubted of. 4 And not with Ridly, Cromwell, Luther, to be conned by heart.  
Luk, 1, Chap: from the 1, ver. to the 5.  
Hitherto have been the inscriptions: now follow the treatises to be compiled into one narration.  
Wherein are the preface, and the narration.  
The preface is in the 1 of Luk, 1, 2, 3, 4, verse, which containeth three things, the person, the thing, the causes.  
The person is 

of the writer, Luke.  
unto whom is written, the most noble Theophilus.    
The thing, is the orderly writing of those things, whereof we are fully persuaded.  
The causes are, 

impulsive.  
final.    
The impulsive causes are from comparison of equals, or of less, and they are three.  
The first, it is as meet that I should as others, and peradventure more.  
The second, if they have written being moved of themselves, why should not I especially writ, being stirred up by the spirit of God?  
The third, I have known all things as certainly, & peradventure more certainly than they: For they have delivered them unto me, which from the beginning saw them their selves, and were Ministers of the word, and I have searched out perfectly all things from the beginning.  
The final cause is, that Theophilus might know the truth of those speeches which he had heard.  
The party writing is Luke, by profession a Physician, in regard of Country one of Antiochia, one (as Epiphanius saith) of the 70 Disciples. Luk, 10, 1. This man is made an Evangelist, the 10 Apostles being passed by.  
Understand that God is tied to no man, and that he calleth whom so ever he willeth, to what function so ever it pleaseth him. Thus he made Paul that had been a persecutor, to become an Apostle, and also Peter who was a fisherman.  
So that, 1 We ought to distrust nothing which shall please the Lord, 2 Neither let us indeed ascribe any thing to secondary causes, but all unto God. 3 We ought so much the more to believe, because we see the power of God to show itself in most contemptible things.  
Que. But why doth Luke alone take pains in writing of a preface?  
Aun. Not that his writings were not authentical, but for that being instructed in Rhetoric, he doth thus purchase favour and attention (whence he is thought to have written the best Greeke:) as also that he might satisfy the Church, requiring a reason of his fact, and might procure greatest authority.  
Wherefore use of human learning, consisting in tongues and Arts, is not at all altogether to be rejected, whiles it may serve to edify the Church.  
2 And godly men undertake nothing whereof they have not warrantable inducements. 3 We are also to take care that our doctrine may be most acceptable in the eyes of the world.  
The person unto whom is written is Theophilus. Some think this name to be appellative, others proper: look Baronius. 533.  
He is most noble, that is, according to the Greek, placed in authority.  
1 Princes are not excluded from the Kingdom of heaven.  
2 The godly honour the chief men in the Church.  
3 Christians do speak courteously and civilly, neither doth that hinder which is in job, 32, 22.  
Que. But why writ Luke unto this man?  
Aun. Not only for private consideration, (for peradventure he had been before instructed of Luke) but also for the good of the Church. For if a man in great place & authority shall have once received the word, others also will receive the same.  
4 Wherefore we ought especially labour to bring all those unto Christ, which are in any high place, not only for themselves, but for the Church, that others may be converted unto the faith, and confirmed in the same.  
5 Godly men must be holily wise.  
6 Neither doth this book any thing more contain particular doctrine, because of this compellation or dedication, than the Epistles of Paul.  
The thing itself followeth, which is the writing of an orderly disposed narration, etc., as was showed before.  
Wherein are the 

manner, orderly disposed, etc.  
matter, those things whereof we are fully persuaded.    
The manner containeth 3 things: narration, order, writing.  
A narration is a plain propounding, and setting forth of the thing as it is in itself, without any external glozing.  
So as the Evangelists ought to propound nothing which is not received: and no colouring is either to be set upon it, or to be expected.  
The order, from point to point: with respect had of the time, that the truth might be more manifested, and the memory helped.  
So likewise let us also endeavour, to keep in memory, sayings, and writings.  
Writing is a setting down, in books or monuments.  
So as we ought to receive nothing which is unwritten.  
The matter followeth, those things whereof we are fully persuaded. He meaneth the deeds and sayings of Christ. Wherefore let us hear of Christ.  
These are said to be fully persuaded of: the persons in whom, we.  
The word in the Greek which signifieth to be fully persuaded of, is a metaphor borrowed from ships, which are carried with full sail, and it signifieth a most certain persuasion of the truth, so as nothing can make us to recoil from it, no not death, or any thing else.  
This persuasion is proper to faith, necessarily required in every one of us.  
The persons, we, to wit the Disciples and Apostles that were called, none other. Wherefore the Gospel was in the world: neither was it believed of all.  
Let us not therefore much disquiet ourselves, if now also all do not believe the Gospel.  
And seeing that Luke doth bring in the called alone, to bear witness for the truth of this doctrine, let us know that not what the world, but what the called do, is to be regarded.  
The causes follow, and first the impulsive.  
The first, as was reheased before.  
These men were, many. Cerinthus, Merinthus, as Epiphan: saith. 186.  
Apelles, Basilides, and others, under the names of Thomas, Matthew, as Ambr: witnesseth, also under the names of james, and Nichodemus. Peradventure he meaneth others, which had written before him, men inspired of God: but these were not many, they were only two.  
The force of the reason is: that we ought to be as diligent for the true doctrine, as others are for that which is false.  
We gather therefore that divers forged, Apocryphal, and such like writings should be in the Church. So as there is required very great judgement in reading.  
Wherefore let us not be dismayed with Popish writings, but let us try all things, and keep that which is good.  
2 That every man is according to his place, to encounter with false teachers.  
And these only have taken in hand, not finished: but I will (saith Luke) go through withal.  
The second reason: they did it of their own heads, but I do it by the instigation of the holy Ghost.  
Observe that wicked men do intrude themselves into matters without a calling: that godly men undertake duties, God only moving them.  
Que. But it may be demanded, how I shall know that I am stirred up of God to do any thing.  
Aun. By observing these things. 1 That the work be honest. 2 That you be furnished with gifts neceslatie for the discharge of it. 3 That moving authority concur, God within us, the Church or the commonwealth, or the family without us. 4 That you seek to obey God, and to do good unto others.  
The third reason is in the verse, 2, 3. 
Verse, 2. and 3.  I know all things most perfectly, wherein he showeth the work of others towards him, and his own industry towards the thing itself.  
The work of others is, as they have delivered them unto us, which from the beginning, etc. by whom is meant the Apostles. For these were they which saw them their selves, and were Ministers of the word.  
Where is contained a description, 1 of persons; which are such, as saw; or were Ministers of the word. 2 Of action, have delivered.  
By the word, some understand Christ not unfitly: but Luke doth not use to speak so. I think therefore that the preaching of the Gospel is meant: look Piscator upon this place.  
I gather, 1 That the word of God is known to no body from himself.  
2 That the word of God is most excellent, whereunto the Apostles have served as Ministers: so as none ought to contemn the base function of the ministery.  
3 That those which saw, and were ministers of the word, ministered unto the word, and not unto themselves.  
The action is, have delivered: that is, have related by word of mouth.  
Is there place then to be given unto traditions? yes surely to written traditions, but not to unwritten: excepting only such as appertain to decent and comely order, and not to godliness.  
Observe. 1 That those which saw, had not forgotten the word.  
2 That they rehearsed to others those things which they knew themselves.  
Hitherto concerning the work of others towards him: now followeth his own endeavour, he had searched out all things perfectly from the beginning. The act, he had searched out. The object, all things, etc.  
He searched out, not only sought after, as namely who had learned and understood them.  
Obseru: 1 That Luke followed after holy men. 2 He looked for fruit by conversing with them, and seeketh after all things that appertain unto Christ, from them that understood them.  
3 He doth not give over before he hath attained.  
4 He getteth that which he seeketh. Our travail is never in vain.  
Perfectly. 1 As that nothing was wanting. 2 He will not slightly know these things but thoroughly: for number to have all, and to make use of. This must be our study, neither is it blamed, if it be not most fruitful. It must be most diligent, for instruction and use, to inform others.  
All things, they be the speeches and deeds of Christ, howbeit not all, but such as were necessary unto salvation: for the world could not contain the books that should be written of all.  
Understand therefore that wholesome things are to be sought out.  
2 And that learned men know more themselves, then is needful they should teach others. 3 That only the salvation of the hearers is to be aimed at.  
Also he searched out these things from the beginning, which respecteth the order, namely from the first ministery of john. And he went through unto the end. Thus also we must do.  
Hitherto were the impulsive causes: Verse, 4 now followeth the final, that thou mightest acknowledge, etc.  
Wherein are certain propositions.  
1 Theophilus was instructed in the word.  
2 Yet the acknowledging of the truth is necessary.  
3 Theophilus did not at the first acknowledge the truth of those things whereof he had heard.  
4 Luke wrote the Gospel, that Theophilus might acknowledge the truth.  
The doctrine and use is manifold.  
Observe out of the first proposition. 1 What catechizing or instructing is.  
2 That it ought to go before.  
3 That catechizing and a larger manner of expounding, and applying the word of God, are for substance all one. Only after catechizing a more accurate and large exposition is necessary.  
4 That Theophilus, a man of ripe years was catechized, and stood in need thereof: so as we ought not to scorn it. That it is also necessary. And seeing we are instructed from our youth, there is good reason why we ought to be more learned.  
But how if we have cause to examine ourselves, & search whether we have no need of catechizing?  
5 That Theophilus, a most excellent man for place and offspring, gave his mind unto catechizing, and that he spared so much time from his own business to bestow on this.  
Observe out of the second proposition. 1 What is that which is translated certainty, namely, that truth whereof a man is persuaded.  
Whereon who so ever resteth, he shall never fall, nor miscarry.  
Of such is the word of God in itself. Wherefore fearful is the speech of one, calling the History of Christ a fable.  
And he that groundeth upon the word of god cannot err.  
2 That such truth is to be acknowledged.  
Now acknowledgement hath, 1 More full understanding. 2 Distinction. 3 Profession.  
Out of the third proposition, after the proof of it, search whether in the world there is not always the same slackness in the hearers of the word: which we shall understand by the causes of it: which are, 1 The excellency of the doctrine itself, going beyond our capacity, which even not Adam knew in paradise. 2 The depravation of our nature. 3 The spiritual adversaries. 4 The slender using of means. 5 The contempt of the doctrine itself.  
Que. But whence may we be able to judge of our acknowledging?  
Aun. Out of the former.  
Theophilus being learned, yet did not he sufficiently understand.  
1 Much less did the unlearned.  
2 Observe that ignorance if it will amend itself, and go on to acknowledgement, doth not condemn.  
Luke doth not forsake rude Theophilus.  
Out of the fourth proposition observe. 1 That to acknowledge the truth, means are requisite. 2 That the care of the Ministers must be, that the hearers may have the certainty.  
But why? Aun. Not only for the solid comfort of the hearers, but unless the certainty be acknowledged, the godly shall halt in their duties. For they shall not so put their affiance in God as they ought.  
3 That writing is sufficient to persuade touching the certainty, and therefore miracles are not to be expected.  
4 If once writing sufficed, ought not much more, so often reading and preaching establish our faith?  
john, 1, Chap: from the 1, ver: to the 15.  
Hitherto hath been the preface: the narration followeth, in the rest of the whole body of the Gospels.  
And it is 

summary, of the whole Gospel.  
particular and distinct of every several branch.    
The summary narration is contained in the first Chapter of john, from the beginning of the first ver: to the end of the 14.  
And it is concerning our Saviour Christ, God & man, and that either in himself, or in the ministery of john the Baptist, both which (the order scarcely observed) are here contained.  
Now the sum of the 14 verses, is a description of Christ, God and man. Whereof are two parts: the former touching his deity, the latter touching his humanity.  
That which is touching his deity, is from the first verse to the end of the 13. Wherein he avoucheth that Christ is God, showing it himself, as also confirming it by testimony.  
He showeth it in the ver: 1, 2, 3, 4, 5, 9, 10, 11, 12, 13.  
In the doctrine touching Christ his deity, two things are to be considered, his 

essence.  
person.    
His essence in the ve: beginning & ending, 1, 2, 3, 4, 5, 9, 10.  
And here are comprehended, his eternity, the name, and appellation of God, his effects.  
The person is noted in these words, was with God.  
His eternity is propounded in the first verse, repeated in the second.  
Seeing the Church by way of teaching useth the words of essence and person (although they be not found in the scripture) we are to expound the same.  
The essence is, that whereby the deity hath his being, and it is common.  
The person is, that whereby the deity is distinguished, & it is proper.  
There is only one essence, but a three fold person, the Father, the Son, the holy Ghost.  
This is therefore the drift of john, namely to show that Christ is both God, and also a distinct person.  
This is the sum, now let us consider the words of the text.  
Verse, 1 In the first verse are contained three propositions.  
In the beginning was the word, this is the first proposition, for the deity of Christ, proved from his eternity, the most plain and natural disposition whereof is thus. The word was in the beginning.  
And here may be considered, the 

subject, the word.  
attribute, was in the beginning.    
The Greek word which is translated Word, signifieth either reason, or speech. Tertullian in this place doth translate it reason.  
But we will not innovate any thing. The English translation hath it, word, it had been better speech, but that use hath so prevailed. For a word is but one, speech doth consist of many, which respect is agreeable to Christ.  
All do agree that by the word is meant, Christ, namely he of whom all we, and the new testament do so clearly preach: but all do not agree in the same motion or reason of it.  
We omit nice and crabbed questions, only we will endeavour to do good.  
This word may be taken, 1 passively, touching whom the word is. 2 Actively, who is the word and the speaker.  
I suppose that both ways, it may rightly be understood in this place. For the whole speech of the scriptures is concerning Christ, john, 1, 45. Luk, 24, 25, 27, ver.  
Actively, by a metaphor, who hath disclosed the counsel of God the Father touching our salvation, john, 1, 18. Heb: 1, 1, john, 4, 25. Math. 17, 5.  
I am not ignorant what the Fathers say, concerning speech uttered by mouth, and conceived in the mind.  
These things which are spoken of Christ, are to be understood, all others excluded.  
Use.  
Seeing that all speech in the scripture is touching Christ, let us seek him in our reading and hearing.  
2 And seeing he speaketh of the counsel of God, let us hear him.  
3 It is a great matter to bear the name of a Preacher, delivering this word.  
Observe the excellency of the word.  
Hitherto hath been the subject, now followeth the attribute, was in the beginning.  
Beginning here is meant in regard of time, when things began to be: wherefore in the 1 of john, 1, Chap: 1, ver: it is said from the beginning.  
Que. Began he therefore then to be, as some heretics thought?  
Aun. No: for the affirming of the present, doth not deny the time past: but john would have it thus understood, when things began, than this word appeared, as 1, Gen. and the 3. Gen: 15, after the fall, not when he was first brought forth into the world.  
The word is from eternity, but as soon as time is, he appeareth.  
That we might always set before our eyes the word. And seek him.  
Neither judge of things ever according to outward appearance.  
Was, that is, subsisted in the preterperfect tense, declaring his eternity; he is God from himself, a person from the Father, by an unutterable manner of begetting. Math. 3, 17. Luk, 3, 22.  
And this word was, declareth him to have been God before all worlds.  
Every eternal thing is God. The heathen & heretics are condemned, and all the jews, which deny the eternity of Christ.  
2 Learn also the certainty of the salvation of the elect, which is grounded upon the eternal word.  
3 Also that our happiness shall with him endure for ever.  
And the word was with God, this is the second proposition, for the personality (that we may so speak) of the word. Wherein are to be considered the particle (and) and the sentence.  
The particle (and,) declareth that it is not sufficient to believe the word to be God, but also a distinct person.  
The sentence will be clear, after these words are opened, with God.  
God is taken 

essentially, often for the whole Trinity.  
personally, for the father, as in this place, so also john, 17, 3.    
With whom to be, showeth that the father and the son have each their being. Now this cannot be but in equal & distinct persons. The Father therefore is one, the Son is another: see the 3 of Math: 16, 17. Math: 28, 19  
This distinction is only by an incommunicable property, the father begetteth, the son is begotten.  
In these things let us be wise according to the scriptures, in our 

judgement.  
speeches.    
Equality is by which the word is in essence, divine attributes, and works equal.  
But it may be objected: the Father is greater than the Son.  
Aun. In regard of humane nature, not otherwise.  
Use.  
Let us remember that God is so to be worshipped, as the mystery of the Trinity requireth, otherwise we shall not worship him.  
2 That there is the same nature, will, etc. of the word, with the Father. So as being persuaded of the good pleasure of Christ concerning our salvation, we cannot doubt of the Fathers.  
3 Hence an answer may be returned to such as demand, what was before the world.  
The third proposition, and that word was God.  
Word, as before, also the verb was. God in this place is not put personally but essentially, as it is used upon every of the three persons: otherwise the same should be affirmed of the same, the word is the word.  
Expressly therefore the word is called God, neither is it so called only, but also is so indeed. Many testimonies may be here heaped up.  
Use.  
1 Though the word be God, yet is there but one God.  
Que. How can it be that 3 should be called God, and there be only one.  
Aun. Very well: by reason of the indivisiblenes of essence. It is also a most profound mystery, whereinto we are not to dive.  
2 The cavil of Arrius is excluded, calling Christ a made God. He was God from himself before all times.  
3 The word of Christ, and concerning Christ, is divine.  
hereunto we are most diligently to attend.  
4 Even to the word, seeing he is God, prayers are due, otherwise then the Papists falsely say we do deny.  
Thus hath been the proposition in the deity and person of the word, the repetition followeth in the 2, verse. Verse, 2  
1 Whence let us understand, that in teaching place is to be given to repetitions.  
2 And that the article of that doctrine is not learned altogether, and at once.  
3 And these words in the beginning, are to be repeated by a certain property of speech, called Apo koinou.  
Hitherto hath been the setting down of the doctrine: the confirmation of the divine essence of the word followeth.  
And it is, from 

effects, verse, 3, 4, 5.  
testimony, in the rest.    
The effects are all things existing, which seeing they had their first being from God, and now are said to have been by the Word they prove the Word to be God.  
That the Word created all things, the Evangelist showeth by a distribution. For all things that are, are either void of life, living creatures, endued with a reasonable soul: these the Word made, therefore all things.  
The 3 verse serveth to prove the first part of the minor proposition: the fourth and fift do serve for the second and third.  
The 3 ver: is enlarged by a Pleonasmus, as john, 1, 20. Psal. 40, 10, 11. Esa, 38, 1.  
And it hath two propositions. The first: all things were made by it. The second: and without it was made nothing that was made.  
In the first there are contained three things. The Author, implied in the word, it. 2 The things that were made, all things. 3 The manner of making, by it.  
It, that is, the word, Heb. 1, 10. Psal. 102, 26. Heb. 1, 2. Yet not alone, but with the Father, and the holy Ghost. The works of the Trinity unto any thing without, 
Opera ad extra.  are unseparable from any person: wherefore the jews observe that the name of God is of the plural number.  
Que. Why therefore doth the Evangelist so diligently set down that which is now so common & vulgar a thing in divinity?  
Aun. The mystery of the Trinity was not so distinctly known. Add to this, that the jews did acknowledge rather one God, than three persons, and truly least of all supposed they the son of Mary to have been God.  
Use.  
Seeing that the Word, who also was made man and our Saviour, hath created all things, let us know that we having the Word, have titles and interest to the creatures, according to the measure of the gift of God, otherwise not: so as we are first to seek for him.  
He doth also no less give unto us than he did at the first create: that if we have any thing, we are to render thanks unto him.  
The things made, are, all things, which considered together, they argue his power, severally, his wisdom & mercy. All things, both the greatest and the smallest, and those evils which are now called the evils of punishment. Gen. 1. 
Mala paenae.  Psal. 33, 6.  
Wherefore seeing that no other cunning Artificer, but even the Word himself hath created the very lest things, let us know that they are most worthy our consideration, and let us bestow some labour in meditating of them, even of Lice and Pismeeres.  
Quest. But how doth God create the evils of punishment? An. Surely they are very good, & most profitable.  
All things are meant that Angels may not be excluded, and invisible spirits, yea the whole world.  
Wherefore those Philosophers err which make the world to have no beginning.  
In this place notwithstanding, I think all things are put Synecdochically for the creatures without life: as the heavens, the earth, the meteors, the elements, and those things which are digged out of the earth.  
Wherefore natural Philosophy is very profitable, which unfoldeth the natures of these things.  
The manner of making is implied in these words, by it.  
Hereof also 2 things are averred. What is the manner of their existence, namely, that they were made: and how, by it.  
They exist when they are first brought forth into being.  
Also they are sustained and upholden. Heb. 1, 3.  
Moreover they are administered and governed.  
By it, that is, (as I guess) he commanding: so in the 1, of Gen. For God's saying is there commanding.  
Learn the power of God's word, when God himself willeth.  
And let us accuse ourselves, so incredulous to believe, & stiff necked to obey the word of God.  
Learn also to use the word (nature) aright.  
Hitherto hath been the first proposition: the second followeth: and without it was made nothing that was made.  
And it seemeth to be a secret answer to an objection, which might thus be gathered: Are evil things then made by him, namely sins?  
Aun. No: an evil thing was never made, therefore it is not by the word.  
Que. What is then the original of sin?  
Aun. The Creators forsaking of the creature, and the abuse of free will in the creature.  
Que. Is it not therefore God (be it spoken without blasphemy) the occasion of sin?  
Aun. Nothing at all. God is tied or bound to no creature, he is most free.  
Thus far proceeded the first part of the distribution: Verse, 4 the second followeth, touching things endued with life, which are made by the word. And it is set forth in these words. In it was life.  
By it, is meant the word, as was said before. Was, also, as before, that is subsisted from eternity. Only we are to inquire concerning life, and the particle, in.  
Life improperly so called, which is a vigour, whereby things continue in their proper condition, is not to be understood in this place: because in that sense it was taken in the member going before.  
But life, properly so called, is to be conceived.  
And it is 

natural.  
spiritual.  
heavenly.    
All these are within the word, yet natural life seemeth here especially to be meant.  
The particle, in, declareth that it is in the word, as in a fountain, that it may be transfused into the Church.  
Hitherto we are rather to understand it of life transfused into the Church. Notwithstanding, these things are not spoken more of the Word, then of the Father, and the holy Ghost. Look the branch, concerning things made.  
We gather therefore. 1 That the Word is the fountain of life, john, 5, 26, Acts, 17, 28, Colo, 3, 4. john, 14, 6.  
Wherefore the name nature is wisely to be used.  
2 We are to give thanks unto the Word for life received, what soever means have been used.  
3 If what things the Word had in himself, the same he doth derive into us, why should not we likewise do so unto our brethren?  
4 Seeing life is from him, we are even to frame our natural life according to his will. Now natural life standeth in nourishing, growing, procreation, and the senses.  
5 Neither can there be a better rule of governing life than the Word. Gala, 2, 20.  
The third member remaineth, And the life was the light of men, etc. Verse, 4, and 5.  
And here are contained a proposition in the end of the fourth verse: an explication in the fift.  
Every word severally of the proposition is to be unfolded.  
Life is put for the fountain, or that which springeth from hence. Hear is meant the fountain, as immediately before is set down, that which springeth from it.  
In this place the person which is the fountain, is understood, which is life, & many other things. So is Christ life, john 14, 6, Colo, 3, 4, that the Word himself is here to be meant.  
Was, as before, he truly being life from himself. For so the Son hath life in himself, Ioh, 5, 26, to wit, essentially, and he is the Lord of life, Acts, 3, 15. By his voice, those that were dead in sin are raised up.  
He so was, that he always is, and remaineth.  
Light is that which maketh manifest, Ephe, 5, 13.  
And it is 

uncreated.  
created.    
Uncreated, as God, light of light.  
Created, which is taken 

properly.  
improperly.    
Properly, whereof is handled in natural Philosophy. Improperly, so it is in this place, & it is a metaphor or borrowed word. For even as light maketh all things manifest, so doth the Word: & it is well translated in the latin Lux, not lumen.  
Now this light is an instrument and gift of perceiving, and it is 

natural.  
supernatural.    
Natural which is intellectual, a gift given by GOD to man, whereby he is able to understand things.  
Supernatural is, of 

grace.  
glory.    
The Word is light, that is, the fountain of this manifold light, yet notwithstanding, this place is to be understood of natural light, as it may appear out of the 9 verse.  
And it is the reasonable soul with the faculties & instruments, hereof the Word is the maker, which because from the first creation of it, it had a knowledge of divine truth, & now hath certain sparkles thereof, it is called light: and that truly, not only because it is precious as light, but for that as the Sun hath itself to the world, so this light unto man.  
Men, are all, and every one: so that of necessity we are to understand this of natural light, either before, or after the fall.  
He was also the light of Angels, but the speech is directed to men, he speaketh nothing of Angels.  
These are the words, the use followeth.  
1 The principal thing in a man is his reasonable soul, for the beautifying whereof we are to labour.  
2 So is the Word light, as that he doth impart and communicate the same.  
He giveth the soul indeed after a special manner, in putting it into the body he createth it, and in creating it he doth put it in.  
It is not by propagation.  
It is not a portion of divine essence.  
3 That witness and skill wheresoever they be, are to be acknowledged the gifts of God.  
4 Seeing that God doth instill natural light, there is cause why we should increase the same for the use of this life.  
5 If natural light be from the Word, is not much more supernatural: so as we are more to labour for this.  
Thus hath been the proposition: Verse. 5 the explication remaineth, 5, verse, and it is from an event that the light shining was not comprehended. Where are two sentences. 1 The light shineth in the darkness. 2 The darkness do not comprehend the light.  
In the first sentence we are to search concerning the light itself, and the attribute, or that which is affirmed of it.  
Light is either God, or a creature.  
Light is put for God, as 1, Ioh, 1, 5. Now the name of God is taken essentially, and is truly used upon the 3. persons.  
But here it is applied and attributed unto the Word, as it appeareth out of the context. Besides Christ himself, john, 8, 12. calleth himself light.  
Indeed most justly. Who was not only prefigured in the urim of the Priests, but also in the Candlestick.  
Moreover, Esay, 60, 2, and Luke 1, 78. In which respect also he may be called the day star, 2, Pet, 1, 19, Mala, 4, 2, he is called a sun. Hence the imitation into Christ is called light, 2, Cor, 4, 4, & we are said to have received light, Heb, 10, 32.  
Now Christ is called light by a metaphor or borrowed kind of speech. 1 For that he is the brightness of the glory of his Father, Heb, 1, 3.  
2 For that there shineth unto us the knowledge of the glory of God in the face of jesus Christ, 2, Cor, 4, 6.  
3 That as the light is some spiritual thing, so it is certain, that the Word, as he is considered in himself with the Father, is of that nature.  
4 What things the light effecteth, he doth much more, namely to lay things open, to declare differences, to show the way unto our feet. etc.  
5 Because there is no darkness in him, that is no sin, nor affection to it.  
6 And because it is most excellent light, as that it can darken the sight of the eye, which we can never thoroughly behold.  
Quest. How are the Apostles said to be the light of the world?  
Aun. By reason of the light of doctrine.  
Wherefore let us know, 1 That what things we would know touching God the Father, the same are to belearned from this light: He is in the bosom of the Father 
* Ezegesato,  he hath declared him, hear him.  
2 When as the light shineth in the face of Christ, it is in regard of his incarnation, otherwise we were not able to perceive the brightness. Wherefore even as they which see the eclipse of the sun in the water, so let us behold God through the flesh.  
3 That carnal and sensual thoughts are to be removed. This light is a spirit, and to be worshipped in spirit, and to be beheld by the eyes of the mind. Indeed we shall see with our bodily eyes, his body in heaven.  
4 As Christ layeth all things open, so especially those things which appertain unto salvation, Esay, 9, 2. Luke, 1, 79, Luke, 2, 32. Without him there is no light unto salvation. Wherefore Paul, Ephe, 3, 4. Christ is the key of the Scriptures, etc. He is he that giveth light.  
5 Yea, he bewrayeth as light, what difference there is betwixt the Law, and the Gospel. Heb, 5, 14, Philip, 1, 10.  
6 He showeth the way unto heaven, he is the light, the life, and the way: without him we shall wander, and go out of the way.  
7 None can truly believe in Christ, and yet have a purpose to sin.  
What communion is there betwixt light and darkness? The light scattereth darkness.  
This is the subject, the attribute followeth. Shineth in the darkness.  
To shine, in this place, is to show itself clearly. For it is the Sun.  
Besides, the time is to be considered, which signifieth that it is now, and continual.  
Who therefore would not open his eyes, considering that Christ shineth, Esa. 60, 1.  
2 Seeing Christ had no need to shine to himself, but only to his, why should not we shine to others, and not hide the good things we have?  
3 At the time when john wrote, Christ had ascended into heaven, and yet he saith that he now shineth, even as he did before.  
Wherefore now also he shineth, that if we would open our eyes, we cannot be ignorant. Let us take heed that this be not our condemnation, that the light came into the world, and we loved darkness.  
4 And seeing he doth continually shine, men shall be without excuse.  
But he shineth in the darkness.  
Darkness is 

properly, to the eyes.  
improperly, to the mind.    
The light truly shineth every where, yet notwithstanding there is this darkness of the mind.  
By darkness, is meant a thing that is dark, the adjunct being put for the subject, as wickedness for a wicked man.  
This darkness therefore are men, as Ephe. 5, 8, hence are the works of darkness. Truly such are men by nature after the fall. Where we are to consider the affection and the measure.  
The affection or privation, is a loss of light. This light was the glory of the image of God, seated in the mind, and in the will.  
This is wholly lost in matters of salvation.  
The measure is so great, that we are darkness itself, not only dark, and surely the very darkness of Egypt that might be felt, which do not only want light, but also shut it out, that how great this darkness is, we can hardly judge.  
1 How great therefore is our misery, so long as we live in the darkness of our minds, and of our wills.  
2 So, as that we see this to be the cause of ignorance, errors, and all manner of sins.  
3 Neither are we able to do any thing so long as we are in this darkness, wherewith we are overwhelmed.  
4 Why do we not therefore use all means that we may be in the light?  
The second sentence or proposition is this, and the darkness comprehended it not.  
Whatsoever difficulty is in this place, it is in the word, comprehended, which properly signifieth to hold all. The whole light all the creatures are not able to contain: neither doth the Evangelist signify this. It is certain that the fault of darkness is here meant, which is, that they had not apprehended it, rather than not comprehended it.  
Neither is this not apprehending every way condemned. For who apprehendeth what things were done before the world? Hear therefore is reprehended the not apprehending of those things, which are necessary to salvation. Of which condition are these: to be ignorant that the Word is God, that the Word ought to be made man, that he is the Saviour of the world, that he is to be laid hold on by faith.  
A man may be in the midst of light, he himself notwithstanding remaining blind. Wherefore let us not forth up ourselves in the bare having of the means.  
2 We sin grievously, if we see not the light which shineth.  
Then God reputeth us not to comprehend the light, when we be ignorant of those things which tend to our own salvation.  

john, 1, Chap: 6, 7, verse, There was a man sent from God.  
Verse. 6 IN this 6 and 7 verses, is a second reason, whereby the Evangelist proveth that the word is God: to wit, from the witness of john. Wherein we 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 john: that which he witnessed is, that he came for a witness, etc.  
In the party we may consider, the condition of the party, a man: his warrant, sent from God: his name, john.  
It is said he was, otherwise then before, where a being in the word itself was implied, here is meant, that he so was made and created.  
Aman: that is, borne of a woman, of mankind, a male, a man grown, as may appear, in that john's ministery began a little before Christ's baptizing, when Christ was about 30 years, john was but six months before him.  
Que. But why, may some body say, needeth this, to say, that john was of mankind, etc.  
Aun. Some by occasion of Mal: 3, 1, did think that john was an Angel in nature: nay, the jews at this time of john's ministery, could not well tell what to think of him: as john, 1, 21, for ending of which doubts, it is here said, he was a man: that is, as of the nature of man, so having the most infirmities of man, and nothing to outward show more than ordinary.  
Hereby we see, that even in great matters, God useth the ministery of men. This appeareth through the body of scriptures.  
1 God doth thus for our good, that we may the better learn things taught. For if GOD himself, or an Angel should teach us, we should be so astonished, as that we could not mark, or attend.  
2 Secondly, to try our faith: for if God himself, or Angels should teach, we might for fear attend; but when men like ourselves, subject to the like, and greater passions than ourselves, teach, and we learn, it is manifest that the evidence of the truth prevaileth with us.  
Let us therefore attend to the ministries of men, not looking for Angels or revelations.  
And seeing that john was so a man, as that he had no other outward grace of countenance, friends, speech, &c: let us know that these outward things give no sound force to the word, to prevail with our consciences, but only that which carrieth, is the evident truth of the word of God.  
His warrant followeth, sent from God: where mark that john would do nothing without his warrant, no more should we.  
Now here we may consider, the party sending, God: the kind of john's warrant, sent.  
God is Father, Son, and holy Ghost, who only is able, and careful to send. Math. 28, 18, 19 Ephe. 4, 11. Matthew, 9, 38.  
1 Wherefore we wanting john's, are in God's displeasure; desirous to have them, must seek to him; having them, must thank him for them.  
2 johns sent, must carry themselves in compass of their commission, as being sent from God.  
3 All must entertain such as are sent from GOD accordingly, with due respect of the sender.  
The kind of john's warrant followeth, sent, that is, he having direction what to do, was commanded to go about it. God commanded thus by his word, Luk. 3, 2.  
One might ask, whether this word were by mouth, or to the minds, immediate by God himself, or some others: but it is more curious than needeth. It was most like to be to john's mind, by the instinct of the holy Ghost, which john had from his mother's womb, Luk, 1, 15.  
For it is not probable, that in those corrupt times, any should whet on, john outwardly. john began his ministery somewhat before Christ.  
This word of God to john, implieth a sufficiency in john. God never sendeth but such as are furnished with habiliments for the duties doing: such ability is called a gift.  
As john did, so must all, not go about any thing, without, as warrant, so in particular, and from the word of God, so as all must be certain, that they are sent.  
Que. How may that be, will some body say?  
Aun. When I have a gift, and authority will have me use it.  
When may I judge I have a gift? When I have used the means, and have approbation of those who are to try, and judge.  
1 Authority is of God in his word, allowing by his spirit, stirring to be willing to use our gift.  
2 Men calling to the use thereof, and setting (to that end) in some place.  
It may be said john was not so, he had no calling of or from men. Aun. Sending or calling is ordinary, or extraordinary.  
Ordinary requireth always humane authority, so doth not extraordinary.  
Indeed extraordinary, though it have not vocation of men before, yet it hath approbation of them for afterward, as the seal for ratifying of the sending. Now than john's calling was extraordinary.  
This calling hath place in disordered Churches, which are beginning to be reform, not in settled and confirmed Churches. Of the former kind the jews Church was, when john first came.  
By this may we answer our adversaries of the Church of Rome, demanding us whence Luther & Zuinglius came, being sent from no humane authority, whence the Ministers who after succeeded sprung, since none were made by Bishops, usually so called.  
These men's first calling in part, was extraordinary, and therefore could have no humane authority, which was so disordered, as that it had need to be reform.  
The times were as those in which john Baptist came: it may appear by Gods raising up Zuinglius and Luther about one time in sundry places, neither knowing of other: by the wonderful gifts of the spirit they had: by Luther's strange preservation, and bringing on still to see more and more: by their success, that in part their calling was extraordinary.  
Nevertheless, they were made elders by their ordinary Bishops, and they being elders, ordained others successively.  
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 success, sufficiently showeth the lawfulness of their coming & reforming.  
This sending is mentioned, as being that which will afford courage to any in his place.  
His name john, of a word, which signifieth to show favour and grace.  
Now he was thus called, because God bestowed him upon his parents in their old age as a special grace & favour, and for that he should be a chief Preacher of grace. This name was foretold, Luk, 1, 13. given Luk, 1, 60.63.  
One john, writ this Gospel, and is called he whom jesus loved: this mentioned here is not he.  
Another is the Baptist, who came preaching and baptizing: this is john, that is the Baptist.  
Now since the spirit of God noteth names, let us know he looketh to greater matters: 2, and let us not be secure, even in the least: 3, beside, when we have occasion to give names, let us appoint such as may put us in mind of some good.  
Verse. 7 Thus far for the party witnessing. Now followeth the thing witnessed, and the office of the party, verse, 7, and others following. The which is set down simply, or by comparison, simply in the seventh verse, by comparison in the other.  
The simple setting out of the office, showeth the chief point thereof. To witness, which is made known by his readiness, in that he came: by that whereof he witnessed, of the light: by the end, that all might believe by him.  
john's readiness, appeareth in that it is said, he came without delay after he was furnished with gifts, and warranted by calling.  
So must every one of us, after enabling by gifts, called of God, not defer.  
God was angry with Moses for excusing: he punished jonas for starting aside; if any discouragements should have prevailed they might with john, but he broke through all.  
He witnessed. To witness, is to show somewhat of any thing.  
john showed 1 the truth, john, 10, 41, 2 He made things more clear, as witnesses should, he pointed to the Lamb of God.  
It may be objected john, 5, 33, 34, as though Christ refused his witness.  
Aunsw. Christ speaketh there as not needing himseffe john's testimony, Christ himself was of sufficient credit alone.  
But here it is said, john came to witness, for the Church, which had need, and to make things clear to it, which it could not easily perceive.  
Mark then how careful the Lord is for his Church, that though himself need none, yet will use men for their own benefit, so as that if we should not profit thereby, we should be too too forgetful of our own good.  
2 And that we had need to have things made easy, as well as those to whom john came.  
Quest. How did john witness, by word, work, writing, some or all?  
Aun. Only by word, he did no miracle, john, 10, 41, & yet he was an extraordinary man, and his ministery very strange. Whereby we may perceive our adversaries have small reason to require them of Luther, Zuinglius, etc., more than of john. We teach the same doctrine that john and Christ did, and have the same miracles which he did for confirmation. So as that himself should be a monster, who should now look for miracles, which often the wicked & hypocrites have done.  
Christ was content with one john's witness. How unexcusable should we be, not believing so many Prophets, Apostles, Martyrs, Teachers, & c?  
john bare witness of the light. The light before mentioned, is called the Word. All the Ministry is to spread abroad this light. All hearing should be to be enlightened herein.  
The end, that all, etc., shortly it is, that there should be belief.  
To believe, is a word that cannot be understood without respect to another. Somewhat must one believe. It is here to be understood as john witnessed: so as the meaning is, that they might believe that which john witnessed.  
1 john did witness that he was God, 2 made man, 3 taking away the sins of the world, 4 they had withal a settled purpose to believe, whatsoever more should be revealed touching this light, else had they not sufficiently believed.  
Now believing in itself, is to take knowledge of the thing that I believe, what it is, and what the meaning of it is. 2 To be persuaded that that which I believe is true, & worthy to be respected even to my good, whereupon I will endure any thing rather than shrink from it. 3 To apply it particularly unto myself.  
Now this end was intended by God, and john, and effected.  
And it is made known, by the parties whom it concerneth, and the instrument thereof.  
The parties are all.  
The Scripture useth to say all, of some, saith Theophilact.  
So doth it here all, that is sundry sorts, not all and every particular.  
Thus sometimes it signifieth the greater part, sometime the better, and may be discerned by the place where it is.  
Hear it is the best, such as are ordained to salvation, for those are the best part of the world: so as that these all, are such who are appointed to salvation, and life everlasting: none other. Indeed divers have outward means, but never with intent on God's part to have them blessed: For he will have some hardened, and not believe in his everlasting decree, though they continue in unbelief by their own sin.  
So as that it is not true, that God in his everlasting counsel would have every particular man in the world saved.  
Indeed such general speeches are used, 1 to teach us that we should not give definitive sentence of any, to say such a one is a reprobate, that only is in God.  
2 That when we hear or read, the Word to speak so at large, ourselves every one should particularly apply unto ourselves.  
3 When we find ourselves to believe, we should not lift up ourselves in conceit above others. God is no other to us then to others. He is all in his mercy.  
Thus much for the parties. Now followeth the instrument by him: that is, by john, who was the mean or occasion of their believing: so 1, Cor, 3, 5. Paul and Apollo are said to be the Ministers, by whom the Corinthians believed.  
So God ordaineth, that man's ministery should be the means of believing.  
So God blesseth it to occasion faith, as every where in the scriptures may appear.  
Mark then that of conscience, we ought to attend to the ministery of men.  
That we may look for a blessing in conscionably, attending thereunto.  
That howsoever men be occasions of believing, yet are they not the only causes. God must be sought unto, and bless, else all other is nothing.  
Hitherto the setting down of john Baptistes office simply in itself.  
Now followeth the comparison with Christ in the 8 verse, Verse, 8 & so forward, wherein Christ and john are compared together as diverse. In all which discourse somewhat is denied of john, many things are affirmed of Christ.  
It is denied of john that he was that light verse, 8, and yet lest any man should mistake, as though the Evangelist should gainsay any thing which he had delivered before, he repeateth the last clause touching the chief point of john's ministery, that though he were not that light, yet he bare witness of the light.  
It may be demanded, how it can be true that john should not be that light, seeing john is called, a burning, and a shining light. john, 5, 35.  
Answer. john was a light, the word was the light. The greek words take away the difference. The word which is used of john is Lychnos, as you say, a lynck, or torch, or great candle. Christ or the Word is the light, that is, the chief and principal.  
john is a light enlightened and set on fire: Christ is light enlightening and kindling. Christ is like the sun: john like the Moon reflecting the suns light.  
john was light by office, and in measure: the Word is light naturally, and infinitely.  
But some man may say, who doubteth of the difference between john and Christ?  
Answer: The jews; john 1, john's disciples, Herod, and others, and therefore lest any man should think better of john, than there was cause for, therefore the Evangelist thus speaketh here.  
Mark how the common people overreach sometimes in their judgements of the Ministers.  
That it is not safe, to be carried away, with the bare conceit of the people.  
And in that that john so speaketh for Christ, we all should learn, all that we can, to keep and increase the authority of Christ.  
The clause repeated is expounded before.  
Now follow those things which are affirmed of Christ: Verse, 9 The first whereof is that he was the true light. He that is, the Word, was as before: light is, as before: the hardness is in the Word true.  
True is first contrary to false or counterfeit. Some things seem to have light, as fishbones and rotten wood in the night, and yet have none, Christ was not so.  
Secondly, it is opposed to shadow: as the law was by Moses: but grace and truth by Christ: truth, that is, that which was foreshaddowed in the law.  
Thirdly, true is as much as natural, not made etc.  
In every of these senses may the Word be said to be the true light: but besides I think the meaning is as john 15, 1, wherein Christ is called the true vine, that is, I take it, the most excellent vine. So here true light, most excellent light.  
From him therefore should we fetch light of doctrine, of living, of comfort, all which should be as dear unto us as the light is or can be.  
The second thing affirmed of Christ, is that he lighteneth every man which cometh into the world. Where is set down, what he doth, and to whom.  
He enlighteneth, that is as we heard before, with natural light: though other be in Christ. The sun communicateth not all his light to the Moon, no more doth Christ to man.  
Remember by this that natural light is the gift of God, and that therefore it should be used to the setting forth of the glory of God.  
He doth this to every one that cometh into the world: that is, to every Mothers-Child which is borne into the world: this must be understood of the gift of light, not of the use of light, which infants and Idiots have not, though they have the gift.  
The third thing said of the Word, is, that it was in the world. Verse, 10 Where we may consider what it is, and how it is limited and restrained.  
That which is said, is, that he was. The limitation or restraint, is the place, in the world.  
This was doth not only signify divine existence & being, but seeing the divine being is every where, it noteth the presence thereof, and that even in respect of time, for though indeed the Word were before, and shall be after time, yet here it is declared, that he was from the world created to Christ incarnate.  
There be four degrees of the presence of the Word to a creature.  
The first is the most wonderful of all, when the Word maketh one person with a creature, as in the hypostatical union 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 heaven.  
The third is the presence of grace, whereby he is present to the elect & called in this life, by his especial saving grace and favour.  
The fourth is the presence of power, whereby he is with every creature, from the highest heaven to the lowest earth.  
World, doth here signify all the creatures together, and every special thereof.  
A question may be: In what sense of the four the presence here meant, is to be taken?  
Aun. It may be true in any of the three last, yet it is only meant of the fourth and last of all.  
For indeed the Word is present to every creature, and so as that by the reasonable creature, he might be perceived to be present.  
The Word is present,  
1 By his divine infinite essence:  
2 By his omniscience, knowing all things.  
3 By his infinite power, upholding all things.  
4 By his wonderful wisdom, ruling all things.  
He may be perceived in some sort to be present, as well as God the Father, in so much as some think, some Heathen had a glimpse hereof, sure it is the jews had: some think that Aristotle, and Plato had.  
All this which john writeth of the Word for his time, is true in ours, and rather more than less.  
1 Learn then that seeing the essence of the Word is every where, that he is God equal to the father.  
2 That he knowing all, sinners had need take heed of sin: they who do well may have great comfort.  
3 Since he upholdeth all things, know that without God all things are vain, and nothing to be desired, as a jew observed in Ish and Isha, where Iod and He were, which made jah the name of God, all was well, but they being taken away, there was nothing but esh, that is, fire and contention: so worldly things where God is may have comfort, otherwise not.  
4 The Word ruling the world, it cannot be chosen, but all shall be to the good of such as trust in the Word.  
5 Seeing the Word is so present as he may be found, it is our duties to search him out.  
6 Whereas now in these times he is more manifested then heretofore, if we have no more of him then ordinary, our sin is the more.  
7 Being present every where, we can need help 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, saving that which there was spoken of parts, 〈◊〉 named here in whole, as being indeed an especial matter of faith. Look Hebr. 11, & 3.  
Faith hath especial place here, as being a thing very hard to be believed, & being believed is of very great use.  
It appeareth that it is hard to believe, for that Aristotle a notable man for natural wit, could not be persuaded that God should make the world.  
The Arrians could not be persuaded, that the person of the Word did make the world.  
The use of this being believed is manifest: for that whosoever believeth this, cannot but be persuaded of the omnipotency of the Word. For he who maketh all things of nothing, can do any thing: 1 Can save us, 2 Hear our prayers, 3 Deliver us out of our crosses: 4 Turn all things to our good.  
If any man desire to know the will of this Word, let him look to his incarnation.  
For as our creation putteth us in mind of the Words power, so his incarnation putteth us in mind of his good will.  
The fift thing said of the Word, is that the world knew him not.  
Whereby is shown, what reckoning there was of him: and here we 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 cleared whereof we must remember, that knowing is either negative, or privative.  
Negative not knowing is that, whereby one is so ignorant, as that it concerneth him not to know: as for me to be ignorant what the counsel last deliberated of, what God hath decreed touching such and such a man.  
Private, is when one is ignorant of that which concerneth him, and that which he ought to know. The which is noted here in this place.  
For otherwise Christ according to his human nature knoweth not the end of the world: knew not that the Figtree had no fruit of it, etc., so are the Saints ignorant of many matters. All knowledge here is in part, etc.  
Now justly is this privative ignorance blamed. For that one ought to know the Word.  
1 In whom our happiness doth consist.  
2 Of knowing whom we have many means.  
3 For that this ignorance is never alone, but hath unbelief, disobedience, etc.  
They who are carried away with this ignorance, are contained under the name of the world.  
World doth not here signify (as before) for all the creatures jointly or severally, for some part of the world cannot know, as unreasonable creatures, & therefore must not be blamed for ignorance.  
The world therefore here is a part of the world, wicked, unrepentant, reprobate parties, for whom Christ prayeth not, Ioh, 17, 9, in which sense the devil 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 Eva, and in the time of the flood.  
Whereby by the way we had need to take heed of wicked men.  
1 Mark then from both these put together the estate of most people in the world. They know not the Word, and whatsoever other things they know (as they may many) yet are they of no worth.  
2 Ignorance of the Word is a sin.  
3 It is never alone.  
4 These thought they knew, as Heathen and jews, so as one may be deceived touching his own estate.  
5 Since their ignorance is blamed, we ought to know, & not only so, but to love, believe, profess, obey, etc.  
The sixth thing spoken of the Word, Verse. 11 is that he came to his own: wherein is a behaviour of this Word, in an action, and showing whereto this action was.  
This action is, he came. This is not meant of the Godhead only, for that being present every where, cannot be said to come.  
This is therefore in respect of the Words being made flesh, by occasion whereof he was not only in the world, but preached, wrought miracles, lived & died among his.  
1 So as that if we would look for the Word, we should seek him in this his coming.  
2 Where these are, there is the Word, so as these aught to be made of.  
This action was to his own, not only all creatures in general, but special some things, as judea, jerusalem, the Temple, all which in special sort were Gods.  
1 We may see here that the jews have the pre-eminence, so as that refusing, their condemnation is the juster.  
2 God is marvelous kind coming thus to tender himself, so as if we be not saved, the fault is ours, what could God do more?  
3 God showing more favours, looketh for more duties. If I had not come (saith Christ) they had had no sin: that is, not so great.  
4 If Christ thus offer himself, why should not we offer up ourselves to him, & one to another in all good we can.  
The seventh thing said, is that his own received him not. Where is showed the behaviour of men toward him, as their reckoning of him before.  
Hear are persons, and behaviour. The persons, his own.  
The word in English, is the same with own before: but in Greek they differ. The former is Neuter, this Masculine. The former noted things: this noteth persons.  
These parties are such, whom God after a special sort had made his, as his peculiar people. They were the jews, whose prerogatives are. Rom, 3, 2, that to them were committed the oracles of God. Look 9, Rom, 4, and so forward.  
1 Every of these is most excellent.  
2 We now have them as well as they.  
3 They alone are not sufficient; for the jews had them and received not Christ.  
But here a question may be, whether but some, or none received the word?  
Aun. Some did receive, all did not, whom it concerned, and who had means.  
1 Where we may see, that howsoever that the Gospel hath not the full fruit we could wish, yet some it hath.  
2 That Christ, though he were not received, being in his calling, gave not over.  
3 Though the world mark not who receiveth the word, yet God doth.  
Their behaviour is, that they received him not. It is the neglect of duty.  
We may consider toward whom this was, and what the fault was.  
It was toward the Word, in his doctrine, his person, his office, his members, ministers or professors, all & every whereof we ought to receive.  
The fault is not receiving. This not receiving, is refusing of a thing proffered and tendered, which in such a case as this cannot choose but be a grievous sin: so as Christ bid his Apostle in the like, to shake off the dust of their feet for a witness.  
The jews no doubt thought, that they did not offend this way; so as that we may see into how grievous a sin a man may fall before ever he be aware.  
This receiving is as the thing bodily, spiritually. Christ is both man and God, and must be received both ways, so as that they offend, who give not Christ the best outward entertainment they can.  
Much more they who do not 1 know, 2, acknowledge, 3 love, 4 believe, 5 obey Christ.  
Now if Christ the King of heaven and earth, was not received, why should we think much if we be not?  
The eight thing said of the Word, is whosoever, Verse. or as many as received, etc. Wherein we may consider what he doth, and to whom.  
He giveth prerogative to be the sons of God to such as receive him.  
These are noted by two marks, of faith and regeneration.  
In that which he doth, we may mark what it is called, who doth it, and the thing done.  
It is called a gift, in that it is said, he giveth.  
Giving is free bestowing of property, this is free, else were it desert, or bargain, or some such.  
And indeed Christ was given to us. Esay, 9, 6. john, 3, 16.  
But it may be objected, that it is a ransom or purchase.  
Answer. As it is from Christ to God the father, so it is a ransom, but from the Father, and Christ to us, a free gift.  
So as that there is nothing in ourselves to procure this, nor keep it, but all is favour, which wanting we must pray for, having, we must praise God.  
He that doth this, is the Word.  
It may be objected that every good gift, is from the Father of lights, and so from the Father.  
Father, james 1, 17, is a name common to the three persons. But putcase it be for the first person, the Father giveth all to the Son: whereupon we may see that the Son is God, in that he can make sons of God, and this of being a child of God, cannot but be an excellent favour, in that the whole Trinity giveth it.  
The thing done followeth, prerogative to be the sons of God: wherein is the kind of the thing, and the commendation.  
The kind, to be the sons of God, commendation, prerogative.  
The Word translated, sons, were better children as it signifieth, so as that ignorant people, might not be hindered of their comfort intended here, being of woman's sex.  
These children are said to be of God.  
Child of God, is either by nature, or favour.  
By nature, as the Word and Christ, nothing else.  
It may be objected, 2 Peter, 1, 4, that we should be partakers of the divine nature.  
Answer: nature doth signify qualities and properties flowing from the divine nature, not the essence itself.  
It is not meant therefore here, Children by nature.  
By favour are Angels or mankind.  
We never shallbe Angels, for we shall have our souls at the last resurrection joined to our bodies, Angels are spirits.  
We shallbe like Angels for immortality, needing no bodily things, 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 Eve, whom God himself immediately 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 heavenly life, is wrought in a party.  
Imitation, when one endeavoureth to be like God, in recovery of his image.  
Creation is not here understood. For so are all creatures after a sort the children of God: and here the Evangelist setteth out an especial favour.  
The other three sorts are true: but yet adoption is chiefly meant, whereof so much is mentioned in the scriptures, and is the forerunning cause of the other two following.  
A doption is a word taken from the civil law.  
Hear it signifieth God's favour to some of Adam's posterity, whereby he taketh them to himself in special sort, giving them the rites and dues of children.  
Hence cometh the household of faith, Galat: 6, 10, the fatherhood, Ephe: 3.  
For better knowing hereof, we may consider the benefits gotten by this adoption, and the properties thereof.  
In the civil law, it is said, the adopted getteth the adopters' name, money and holy things, as place of burial etc.  
Ours, do far surmount these, for we obtain.  
God's favour and indulgence toward us. Malac: 3, 17.  
Wherein is 1 free forgiveness of sins all, fault and punishment: this is blessedness, hath peace of conscience etc.  
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 persuasion to be heard.  
3 That our father doth lay up for us, 2, Cor, 12, 14, Heb: 11, 40.  
4 Protection in good estate, deliverance out of evil, so God dealt by Israel. Exod, 4, 22, 23.  
5 Quietness of conscience in the use of the creatures Eccle, 3, 12.  
6 Inheritance in the heavens.  
7 Causing of all things to work, for the adopteds good.  
The properties are that this adoption is.  
1 To a better estate, than all the world can afford.  
2 With exception of the cross.  
3 It is permanent, though it may be shaken, it never shallbe undone.  
Thus far the thing: The commendation followeth, prerogative.  
Some abuse this word, for power by nature to some good thing, untruly, unlearnedly.  
They read it so, power: as that it should be meant, to be in the party's power, if they would, to be the sons God.  
Hear it cannot be so taken, as being said, of such who have the Spirit.  
Sure it is, that for first conversion, we can do nothing, but are only passives.  
Besides I say, unlearnedly, for that the word, is used for prerogative, or privilege diverse times elsewhere, 1 Cor: 〈…〉.  
This may appear, to be a very great prerogative.  
1 If we consider who bestoweth it, to wit, God, infinite.  
2 Upon whom, his utter enemies, most miserable.  
3 What things, as of adoption. The estate of being a child is inestimable: look Hottom: in instit: 42.  
4 Passing by how many mighty, noble, etc.  
justly then ought we, remembering whence we are raised to how great estate, carry ourselves humbly all our life long.  
2 Show all reverence to God, who hath showed these favours on us.  
3 Cary ourselves so to the world, as not discrediting the house we are of.  
4 Prefer being a son or daughter to God, above all things in the world beside.  
Thus far what he doth. Now followeth to whom, as many as received him, these are noted by their believing in his name, and by their begetting, etc.  
These to whom, are set out by their duty, of receiving him: & their generality as many.  
The duty we have known before: here it is set,  
1 As necessary, as no way to be the children of God, without it, of what condition soever one be.  
2 Noting the time of receiving him, to wit, when he came among them; and proffered himself unto them. So that though we have purpose to receive him, and do not when he offereth, we are never the nearer, when once the door is shut: look, Luke, 13, 25. Matthew, 25, 10.  
The generality shutteth out no receiver, neither in the manner of receiving, nor in the measure, nor in the condition of the receiver.  
Some cannot receive Christ, every way outwardly: though it be but with a cup of cold water, they shall not lose their reward.  
Some receive him with small knowledge, weak faith; they are children if they will grow, and continue.  
Some are receivers in many and great crosses, yet will their being children, lessen and ease their crosses.  
Now then, seeing that receivers of the Word have such favours, who would not receive?  
Or seeing that the Word doth so think of receivers, why should not we make great account of them?  
But here it may be demanded, 1 Is our receiving the Word, a cause of our being the children of God?  
Aun. No: we are children adopted in Christ. It is no working cause with God, it only declareth unto me.  
2 Is our receiving before our being children?  
Neither. In order is first being a child, then followeth receiving, though sometimes for time they go together.  
3 What then is the meaning hereof?  
Aun. The Evangelist writeth to young and new receivers, who were willing indeed to receive, but presently see nothing but crosses and calamities: he therefore wisheth them to know their estate though nothing, yet that they are the children of God: whereupon Paul prayeth for the Ephesians, 1, chap, 18 verse.  
1 By this Christians should learn not to mislike their present estate for crosses, but to search into it, & they shall find matter of great comfort.  
2 That never any saving grace is alone, receiving is with adoption, so as that we finding out one saving grace in ourselves, we may be sure that we have more.  
3 Adoption is in the beginning of all saving graces.  
4 We may judge of our adoption, by our receiving the Word.  
Now followeth the noting of these parties: 1 by their belief, and wherein is the action, or duty, and object.  
Action or duty is believing, whereof we have spoken in another place.  
Object, his Name, his, that is the word coming, as before.  
His Name by a manner of speech in the Hebrew tongue, is put for himself, God is his Name, God's Name is himself.  
Now him, must we understand as before, verse 11.  
1 Mark, that first the things that make the word known, are called himself, so as that as we use them, we use him.  
2 That faith is a note of a true receiver.  
3 That faith especially respecteth Christ.  
Verse. 13 Thus far for their belief, their birth followeth, verse, 13.  
Wherein is shown, 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 signify one thing.  
Blood, the Greek is bloods, that whereof man taketh his beginning of conception, or his beginning to be in the world. Look Ezech, 16, 6.  
Will, is here strong lust, & concupiscence, as is in creatures for procreation.  
Flesh, some part or nature unregenerate.  
Will, again as before.  
In all which the Evangelist would note the usual beginning of man.  
1 Which first it is good for us thoroughly to think of.  
2 In thinking thereof to keep a tenor of humility, considering whence we rise.  
3 Note the vile lusting of the flesh.  
4 Learn to speak unseemly things, comely and honestly.  
By this the Evangelist would show, that the usual manner of birth, maketh not one the child of GOD: not but that God's children are carnally borne, but this is not sufficient.  
Quest. How is it said 1, Cor, 7, 14, that their children are holy?  
Aun. Not morrally, but so as that they may not be hindered of the seals of the covenant.  
1 Learn hereby first, not to rejoice in nature, parentage, etc.  
2 Presume not too much of good natures.  
3 Let parents help 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 Son, as 1, john, 12, the holy Ghost, as john 3, 3, 5, for the works of the Trinity, to the creature, are joint.  
Of, in greek en, usually signifieth matter, here it doth not so, but the efficient, or first worker. In deed natural parents are so efficient, as of their matter we came, so is it not in our spiritual begetting.  
Borne: should better be, begotten, to express the greek word, and the thing here meant.  
The mother properly beareth, here God is as a father who begetteth: so that the meaning is, the whole holy Trinity, worketh in us this change.  
This being borne, is the same with being the child of God, save that there is signified one kind of being child, to wit, by adoption, hear by regeneration, there title, here possession as it were in part.  
To better understanding hereof, 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 Evangelist noteth it, not only to be commendable present, but necessary, so as without it we shall never well entertain the Word. Look. Ioh: 3, 3, 5, 7. So as unless we become as little children, we cannot enter into the kingdom of heaven.  
The nature is not a like understood of all, some take it for that which is called sanctification, others for the whole work of grace, with whom I join. And as it is called regeneration or begetting, so is it like thereunto: save that generation produceth substance, this doth produce only qualities, and not all, not powers, but habits, restoring to the power integrity, with ready application, to the first and proper object.  
Christ defineth it, john, 3, 3, to be borne, begotten again: the kind of it, birth, begetting, the property of it, again.  
1 Birth or begetting in this kind, hath infusion of life this is called seed of God, 1, john, 3, 9, to wit the gift of the holy ghost, like natural heat, this continueth as long as spiritual life continueth.  
2 Diffusion of it over the whole man, powers, parts, practices, the counterpoison of original sin.  
The property again, 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 natural, civil, household, solitary, social, pleaseth God.  
1 When is that? 1, when he is quickening his faith, and repentance.  
2 Hath direction for every particular.  
3 Doth every thing thereafter in Christ.  
1 Where mark, that the life of the regenerate, and unregenerate, 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 natural birth?  
Aun. Yes, but so as that which he receiveth from nature, is ordered by the Spirit.  
By this it may appear, 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 under serving causes; whereof for all that none have power to work of themselves.  
Object. Paul saith, he begat the Corinthians, 1, Cor, 4, 15, and traveled in birth of the Galathians, 4, Galat, 19: was Tymotheus, and Tyrus his father.  
Sol. Ministerially: not that Paul or Apollo's, could do any thing of themselves. God gave the increase.  
2 Object. Christ saith, 3. john, 5, we must be borne of water, and the holy ghost.  
Solu. Water there doth but expound the work of the holy Ghost; for as water softeneth and cleanseth: so must every one be, who is borne again.  
In the same is it said we must be baptized, with the holy Ghost, and fire, that is, the holy Ghost working like fire, eating out dross, and enkindling burning love of all good things.  
3 Object. It is said Tytus, 3, 5. Ephe: 5, 26, that Baptism regenerateth.  
Solu. It confirmeth to the due receiver, regeneration, nothing else.  
So then God alone only worketh effectually, and yet useth under means, as that we must neither neglect means, nor trust alone unto them.  
Question, why are men in this kind, said 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 seem to be the only.  
Question: whether is faith before regeneration, for here it is placed before it?  
Answer: faith is in a party, before he can know that himself is regenerated. One may be regenerate before he hath faith, as infants.  
Thus much for the meaning: the use followeth.  
1 Seeing none receive the Word, and so are not the childred of God, but such as are begotten of God, it is our duty to endeavour, after this new begetting, and for that none beget themselves, it will be the safest to examine, whether we be begotten, yea or no.  
That shall we find by these notes.  
1 Grace imitateth nature, which first maketh vital, than others parts.  
The vital part of a Christian is Christ, which when it is form in us, showeth our new begetting. Galath: 4, 19, 1, john, 5, 12, he therefore that hath not knowledge of him, faith in him, etc. may suspect himself.  
2 The party begotten a new, useth all things of outward life, by direction of God's word, to the glory of God.  
3 He sinneth not, 1, john, 3, 9, that is, before he sinnneth, he purposeth not so to do, after he hath sinned, he will not continue therein.  
4 He is willing to help others to be regenerate.  
5 He groweth by nourishment of the Word, exercises active, passive.  
6 Motion bewrayeth life, spiritual motion is of the heart in prayer.  
7 Sense of heavenly things, with ability to put difference between them, to take liking of them, and affect them.  
8 Hatred of him because it is sin, in ourselves, even the secretest.  
9 Love of the brethren.  
Secondly, mark that this here is begetting, we are not perfected, nor shallbe here, only we must labour thereto, and never give over though we come short.  
Thus much for this eight saying, touching the Word, and his Godhead: now followeth his manhood in the fourteenth verse; wherein we may consider the joining of it to the former, and as it is in itself.  
It is joined to the former, by this particle, and: which showeth that this truth here mentioned, is as necessary as the former.  
In itself, it containeth 4 speeches.  
1 The first, the Word was made flesh.  
2 The second, the Word dwelled among us.  
3 The third, we saw 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 us consider the meaning, the reason, the use.  
The meaning will arise, from the words and phrase, well understood.  
The Word is God, as before, contrary to Arrius, and other heretics, who take Christ but for a bare man.  
Was, that is, so was as now is, and for ever shall continue.  
Object. It may be objected that he died, and so the union may seem to be dissolved.  
Solu. No, for though the soul and body were parted for a time, yet neither was severed from the Godhead.  
So he was made as not changed, the Godhead was not turned into the Manhood.  
As not being one mixed of the Manhood, and Godhead together, as when bread is made of water & meal.  
But by assuming or taking the Manhood to God.  
So as that Nestorius dividing the persons, and Eutiches confounding the natures, do err.  
Object. But it may be doubted whether there should not thus be two persons?  
Solu. No, but one, for the Manhood hath no being, nor never had of or in itself, but in the Word.  
Flesh doth here signify man, as all flesh, that is, mankind is grass.  
Now man is body and soul.  
Body sensible, natural, this Christ had, not heavenly, imaginary, fantastical.  
Soul likewise Christ had, when he said, My soul is heavy to the death.  
Neither doth he save that which he doth not take.  
So as that Apollinaris erreth, who saith the Godhead was in stead of a soul.  
By this that Christ had a soul, it appeareth that he had two wills, not contrary: one of the Godhead, the other of the Manhood.  
Otherwise than the Monothelites erroneously teach.  
Ob. But it may be said: whence had Christ this flesh?  
Sol. His body he had of the substance of the Virgin, his soul was created of nothing in the womb of the virgin.  
Ob. The virgin was conceived in sin, how then could Christ his body be free therefrom?  
Solu. The holy Ghost who wrought the conception of Christ, did cleanse that part of the virgin from all sin.  
Que. When was he thus made flesh?  
Aun. Immediately when the virgin had consented to the message of the Angel, and said, Be it unto me according to thy word.  
Que. How could the body be joined to God?  
Aun. By the soul.  
This is the meaning. The reason why this was done in time, is, for that it was ordained before all time.  
Que. Why did God ordain this means?  
Aun. Not for that he could not have appointed some other, but for that this seemed best to him, for to manifest his mercy, and justice: by his mercy in giving his Son, his justice, in not sparing him: his justice, that man offending, should satisfy in doing and suffering, his mercy in procuring, that God should enable the Manhood so to do and suffer.  
1 The use is manifold. First to teach us the love of God, and care for our salvation: for he giving such a notable means, how can we doubt.  
2 Consider our honour and prerogative, to be as it were the brothers of Christ. Heb, 2, 11.  
3 Learn how to approach to God, by the man Christ.  
4 Know that Christ can have compassion of us, having had experience of our infirmities. Heb, 2, 17, 18.  
The second speech followeth. Wherein we may consider the meaning, the use.  
For the meaning, know first, that the Word made flesh must be repeated.  
Dwelling doth signify, as in a Tent or both, whereby the fickleness, and uncertainty of our life is implied, and where as it is said he dwelled, the meaning is, he doth not so now in person.  
Among us, is not only in our nature, but in our presence: our, who are Apostles of jerusalem, of judea.  
Now he so conversed, as Acts, 10.38.  
1 Make this use then. First to follow his humility, Phillip. 2, 5.  
2 In our conversing, to take occasion of doing all the good we can.  
3 Know that as Christ dwelling among them, & they not profiting, their sin was the greater: so will it be with us, or any, amongst whom Christ any way or while dwelleth.  
The third speech followeth, And we saw, etc. wherein is set down what is said of Christ, and how it is confimed.  
It is said of him, that he had glory, as of the only 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 speak properly, doth signify natural brightness, as the glory of the sun, etc.  
Now for that the greater the brightness is, the more is the excellency of the thing whence it cometh, therefore glory doth signify bewrayed excellency, & here bewrayed divine excellency, which Christ had, 17, john 5, so as that john's meaning is, we saw him to be God, & easily perceived it.  
The measure is, of an only son of a Father. Father doth here signify God the Father, of, distinction of person between the Father, and the only begotten.  
Only begotten, who is to have all that which the Father hath.  
Christ is sometimes called the only begotten son of GOD, in respect of the divine nature, which of all God's sons he only hath. Others are sons by adoption & favour.  
Sometimes, first borne, in respect of the human nature wherein he excelleth all other.  
Ob. But how doth this (will some say) increase the glory?  
Solu. The Father's glory is infinite, the Sons is equal: therefore it is very great.  
Besides, this glory is increased by the particle as, which signifieth truly not only likeness, so else where.  
It appeareth from hence, 1 That the Word is GOD, 2 That he is a person distinct from the Father, 3 That he is equal to the Father.  
Now followeth how it is confirmed, we saw, that is, often and wistly looked upon. We who conversed with him, to whom God gave eyes to see. All did not perceive this.  
Que. How could they perceive it?  
Aun. By his wonderful works.  
See 1, that it is not sufficient to be in means, unless God open the heart.  
2 The children of God by means labour for strength of faith.  
The fourth & last speech is, that Christ was full of grace and truth.  
Wherein is the 

thing.  
measure.    
The thing 

grace.  
truth.    
Grace, the holy Spirit without measure in himself, whereof he giveth to his, whereby they profit to salvation by means.  
Truth, presence of good things, not as by Moses, in shadows and shows.  
So as that we should seek to Christ for both these.  
Thus far the sum, and brief of the story of the Gospel.  
Now followeth the setting down at large, in the special branches thereof.  
All is of Christ. Christ is set out in his harbinger or forerunner john. Or in his own personal presence.  
The things of john or Christ, are neither summarily, 〈◊〉 part set together, but intermeddled, and mingled the 〈◊〉 with the other.  
First, mention is made of john, 1 for that he was prophesied to come before Christ.  
2 For that he was before Christ in time, in the flesh.  
3 Being to be witness to Christ, it was meet his person should be known, that the sufficientnesse of his witness might appear.  
4 The birth of Christ, being to be of a Virgin, might somewhat be made more probable, when it should be known that two old folks (whereof one was barren) should have a child,  
Luke, 1, chap. 5, verse.  
The first thing delivered of john, 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 itself, verse, 24, 3. Somewhat immediately after, verse, 25.  
That which is before the conception, is the making known his Parents, by whom he was conceived.  
His parents are made known, 

jointly,  
severally.    
jointly by their time, their godliness, not having of children.  
Severally, 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 stock, that she was of the daughters of Aaron, 2, by her name, she was called Elizabet.  
The time was, In the days of Herod, than King of judea.  
Where we may consider how the time is called, and how it is further made known.  
It is called in the Greek days: by an usual manner of speaking in the scriptures, belonging to the Hebrew tongue, for that a day was the first difference of time.  
1 To teach us that time, and things in time, are but momentary, and but for a day.  
2 That good Governors reigns, are but in days, so as that in them, we must not be secure.  
3 That Tyrants shall no continue for ever, that we should not be discouraged.  
Question. But what special time was this in?  
Answer. About the 31 or 32 of Herod's reign, when he grew to be most outrageous, murdering Salome's husband, and son, the 40 gentlemen, and their teachers, yea even his own sons Aristobulus, & Alexander, and a little after the Sanhedrim, and infants of Bethlehem.  
Question, why is this time thus noted?  
1 Answer, to teach us first: that though tyrant's rage never so much, God will have his Church and number.  
2 That the godly will not give over their profession, for fear of Tyrants, but in corrupted and corrupting times, willbe the same.  
3 That God in such disordered times, taketh knowledge of such as truly fear him, so as that they should not be discouraged by any adversaries.  
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 judea.  
There were three Herod's mentioned in scripture.  
One in the Acts 12, Herod Agrippa, I take it the grand child to this.  
Another, who cut of john the Baptistes head, called Herod Antipas.  
The third, this: the son of Antipater, by his fathers, and by his own means, called the great for his victories, buildings of the Temple, Sebaste, Amphitheatrum, etc.  
He is noted to be King: to put a difference between him, and other govenours before him, for his father Antipater, was but deputed by Caesar. The Assamonaei, had not this title of King.  
Now this man the Senators of Rome made King.  
judea, is opposed (I take it) to the territories of Samaria, and was the place of the visible Church.  
Mark what great places in the world, wicked men like Herod, may mount unto, 1, so as that we need not envy them, neither think these outward things the best.  
2 Know that if under an evil Prince, Zachary and Elysabeth were good, what should we be in good laws and Governors?  
3 And seeing that judea came to Herod's government, let us take heed, lest that by our sins we procure the like judgement to ourselves, and if the same befall us, let us labour beforehand for so much grace, as may make us hold out therein.  
Question. But why is Herod's being King mentioned?  
Answer. To show that jacobs' prophecy, Genesis, 49, 10, is fulfilled.  
Question. Was not the sceptre gone from juda in the Maccabees time, who were of the Tribe of Levi?  
Aun. They were but keepers thereof in dangerous times.  
Again, it is not meant (I take it) that the Governor should always be of juda, but that among the people of the jews, in this Herod's time, who was the first king of judea, it was others.  
1 Hear we see the certainty of things foretold in the scriptures.  
2 That promises to the Church for outward things are not for ever.  
3 This were enough to prove to a jew 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 described, 5, Heb, 1, and represented Christ.  
He was of the order of Aaron, this order ended when Christ died.  
Priests were not in that time contemptible, but of good regard succeeding into the room of the duty of the eldest son: so was Aaron the elder brother, Priest.  
Quest. Are there no Priests now?  
Aun. If you speak of Priests unproperly to offer spiritual sacrifices, all Christians are Priests, but if you speak properly, there are none since Christ.  
Quest. What think you of the Priests of the Romish Church?  
Aun. As of jeroboham's Priests, they have filled their own hands, and have no calling, and whereas they pretend to be after the order of Melchisedec, they show themselves unlearned and wicked, for there was no order of Priesthood according to Melchisedec: but as Melchisedec is mentioned without father, mother, genealogy: so is Christ: again, so to be, doth properly belong unto Christ.  
1 Know from all this there is no reconciliation without Christ, whom the Priest did represent.  
2 That than Priesthood was no disgrace, why should ministry now be?  
3 Use wisely the name of Priest, of priest, or Proestos, not of Sacerdos.  
4 Since Zachary executed the Priest's office, in such times when he saw little fruit, and might be discouraged, let us all learn to keep our stations, wherein we are set of God, going cheerfully on in our duties, committing success unto God, though many discouragements encounter us.  
Particularly, he was of the course of Abia. For better understanding hereof, look, 1, Chron: 24. Whence it appeareth that David ordained 24 courses of Priests, every one to serve his week or fortnight, as may appear, 2, Chron: 23, 8.  
The course of Abia was the eight of those, 24.  
David distinguished these thus, not only by his Princely authority, but in spired by the holy Ghost, being to give his best directions to Solomon, who should build the Temple, whereto Gods solemn worship should be tied, after a long time it had been in a flitting Tent or tabernacle.  
Thus he doth, 1 That no Priest (though there were many) should be idle.  
2 That the burden being borne by course, and not always lying upon one, might be the better borne with longer continuance.  
3 That things being done by course, none might be grieved, trodden down too much, or grow insolent, being lifted up above his brethren, but all might be done lovingly, and brotherly.  
1 Kings may do no more in Church matters, than they have warrant for, by God's word and Spirit.  
2 No Minister in the Church should be idle, but work in due time.  
3 It should be provided they might so work, as that they might continue the longest for the most good of the Church.  
4 There should be no inordinate superiority among them.  
His name was Zachary, wherein we may consider the very name, and why it is recorded so to be.  
Zachary signifieth remembering God. Some think it was he mentioned, Math, 23, 35, slain between the Temple, and the Altar, but they have no warrant so to think.  
Sure it is this name was well liked, for that the friends would have had john to be thus called. It shall therefore concern those who give names, to give 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 show that God keepeth a record of his. 3 That we might have them as Precedents, whom we might follow, and be like.  
It followeth, that he had a wife: which meaneth, that as himself, so his wife was maintained by his Priest's office, not only so, but their whole charge.  
Que. It may be demanded, whether it be not as lawful for such as attend the word and Sacraments now, to have wives, as it was for the Priests?  
Aun. Yes all alike, for that there is nothing against it in the word, but for it, as might be showed, and cannot be denied by the Papists themselves: who teach that to forbid (as they speak) priests marriage, is not divine, but Apostolic, or Church-law.  
They know that none of us now do 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 keep it, they ought to marry.  
But see their reasons whereupon out of Scripture their Church enjoineth single life.  
1 They abuse this very place, Luke, 1, 23, and 1, Chron, 24, for that they say when they ministered they were from their wives. Answer. They were indeed from their wives, especially those who dwelled not in jerusalem, where the service was to be performed, not for any thing, but that the distance of place hindered, as such as go to the Term at London, leave their wives at home.  
2 That 1 to Titus, a Bishop must be Sophron, the vulgar translateth, continent. Aun. Unproperly, for Paul requireth the same in wives, 1, Tim, 3, 11, and in young men, not dissuading marriage, but that they should be of sound mind, and grave carriage.  
3 The 2, Tim. 2, 4, None that goeth on warfare, entangleth himself with the business of this world.  
Aun. This may concern Levitical priests as well as any, whose service is called warfare, and yet they were married. It is spoken of all Christians who war against satan, the world, the flesh. He who doth but use God's ordinance, no more entangleth himself this way, than he who eateth and drinketh.  
Indeed if he wrap himself in an unequal match, he entangleth himself: but if being sufficient, and doing his duty, if he be feign to seek maintenance, it is the Church's fault.  
4 The 12, of Exod, 11, they who eat the Passeover had their loins girt, the loins being the seat of lust. etc.  
Aun. Those were not Priests all, again symbolical divinity will not bear argument. But who knoweth not that at the first Passeover they were presently to pass, and therefore were their long lose garments trussed up.  
5 The 28 of Exod, 42, the Priests must have breeches, ergo.  
Aun. It was for their lose and open garments, least mounting the Altar, some uncomeliness might appear.  
6 The 1, Corin, 7, 5, they must for bear to prayer. Now Priests always pray, or are about holy things.  
Aun. That place is of all Christians married, who are bid to pray continually, but it is only meant of extraordinary prayer, and fasting.  
7 The 1, Sam, 21, 4, Ahimelech would not give hallowed bread, unless they had kept themselves from women.  
Aun. The parties were not Priests, but soldiers, or such like. Neither for any thing, but in regard of legal pollution, whereto women often fell, by occasion whereof, who so touched them were unclean.  
These are their chiefest reasons out of Scripture, whereby it appeareth how injurious they are, without any great colour to their own company.  
Now followeth concerning the wife: First, that she was of the daughters of Aaron.  
Daughter is of the posterity: for Aaron was divers hundred years before her. Aaron was chief Priest.  
Quest. Did Zacharias take her, because he 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 godliness, though being of the Priest's stock, she could not have much wealth for her portion.  
1 Mark first how God and the world differ. He gave liberty to the Priest to marry any where, we think any wife almost too good for a Minister.  
2 Learn how to choose for grace and godliness, rather than credit or portion.  
Her name was Elisabet, she is named for the same causes that Zachary was, as before.  
Verse. 6 Now followeth jointly their godliness set 

down, both just before God. walking, etc.  
out, both just before God. walking, etc.    
In the setting down, we may consider the 

persons.  
the things said of them.    
Persons, both Zachary, and Elisabet, not one only, but both, and that at & before their marriage, as afterward carrying with them their whole family, so continuing very comfortably.  
1 Learn, that it is not sufficient for one: both married, must be just.  
2 Yea before their marriage, which must be in the Lord, it is an hard adventure to set upon one unreclaimed. Remember Solomon.  
3 They must have a care of their family.  
Having exercises of religion with their family, procuring that duties of particular calling be done according to godliness: and that their family be brought to the public exercises of God's worship.  
4 They must hold on their course, nothing must make them intermit.  
5 Now such a couple cannot choose but live most comfortably, growing in assurance of their own salvation, procuring others: always whetting each other to good, and comforting in GOD, expecting all blessings in marriage, more easily bearing all crosses incident thereunto.  
The second thing said of them is, that they were just before God. And here is the virtue, and the trial thereof.  
The virtue is just, trial, before God.  
Just a party is, who doth justice.  
justice is obedience to the truth of God. justice is either particular, or general.  
Particular, is to the second Table.  
General, is obedience to the whole Law.  
General justice is here meant. This may be considered as it is, by imputation, or renovation.  
justice by imputation, is when all Christ's righteousness is reckoned or imputed to one.  
justice by renovation, is when by the work of the holy Ghost, one is renewed to do the Law, this is commonly called sanctification.  
Que. By whether of these two are they here said to be just?  
Aunsw. By both: by the first, because it serveth to acquit them before God, and to procure their acceptation to life everlasting.  
By the second, because by it they show themselves to be righteous, both before God and man, & this latter is principally meant.  
One is so renewed, when he knoweth, loveth, and doth the will of GOD himself, and all his being accepted in Christ.  
Now this thus said of them, is so to be understood, as their chief study and endeavour, and principal care to be and continue just.  
So as that the duties of their particular calling, rightly performed, are practices of this justice.  
Thus must every of us do.  
In single or married life, endeavour chiefly to be just.  
2 Endeavouring to be just, we must be renewed in all obedience.  
3 Beginning of justice, is from having Christ his justice to be reckoned ours.  
4 The duties of one's calling upon days for them, are (being rightly performed) just deeds, and must be followed.  
Quest. May not one intermit the duties of his calling?  
Aun. Yes: Being hindered by some cross, for necessary refreshing, and for to do a religious duty.  
Quest. In what respect may one on the working day, intermit aduty of his calling, to be at a religious duty of prayer and the word?  
Aun. 1. When commodity appearing from his calling is uncertain, the benefit of religious duty being certain.  
2 When the duty of the calling intermitted may be recompensed by rising earlier, spending less, and working harder.  
3 When one findeth in himself, that he is not sufficiently furnished with saving grace, he ought first to seek therefore.  
The trial followeth, before God.  
God is an infinite spirit seeing all things.  
Before: or in his presence, a borrowed speech, taken from men, in whose eyes when things are said to be done, they are done before them: this showeth God's knowledge.  
God's knowledge, signifieth Gods perceiving, and approving of the thing: so Gen: 1, 17. 2, Sam: 16, 21.  
Not that they deserved any thing thereby, only they were accepted in Christ, themselves remembered they had to do with God, approved themselves to him, and had comfort in him.  
1 Know that whatsoever we do, we are unprofitable servants.  
2 In all duties remember we have to do with God.  
3 We must be sincere. So may we judge ourselves to be,  
1 When we travail more with our own hearts more to be so, than any thing, caring for the witness of our conscience more, than the estimation of others.  
2 When we are the same alone and in company, etc.  
3 If we never be lifted up in the conceit of our justice, to think better of ourselves, or worse of others.  
4 When we are willing to be tried.  
The further setting out of this their godliness followeth, and is in expounding of the former, for in that they were said to be just, the meaning is, that they walked in all the commandments of the Lord.  
In that they were said to be just before God: the meaning is, that they were without blame.  
The former part expounding their justice, is taken from their life led according to God's word.  
1 Learn that first mens estate must be judged by their life.  
2 Life must be ruled by God's word.  
The expounding and making more plain their being just, is from the framing of their life to God's word; wherein we may see whereto they did conform, & in what manner.  
They did conform their lives, to all the commandments, and ordinances of the Lord. The Lord is the true jehova.  
Commandments and ordinances are two names, which set out the word of God. Commandments signify the moral, ordinances the ceremonial law.  
The ordinances are called in Greek Dikaiomata, as you would say, righteousnesses, whereupon some gather, we may be just before thereby.  
Dikaiomata is the same Word which the 72 Interpreters in the old testament, put for Kukkim, which when men endeavour to keep with the moral law, good reason they should be counted just, but that none could fully keep them, see Acts, 15, 10, where they are called a yoke unportable.  
Now these commandments and ordinances are written, named, not some but all, and every of them.  
Quest. Can a man keep all God's commandments?  
Aun. Not of himself, but in Christ.  
A man may be said to keep all, when Christ his keeping of all is imputed to him; when himself is renewed to keep all, as the Word requireth.  
The Word requireth keeping of all, 

legally,  
evangelically.    
Legally, to the uttermost with the whole man, so did never any but Adam before his fall keep them, and Christ.  
evangelically, when one is renewed by God's Spirit to like them, to endeavour to keep them, and be sorry when he cannot.  
This is here meant, so may one keep them, not to deserve by them.  
The order may be marked, moral are set before ceremonial.  
Learn hence: 1, that our life must be framed according to the written Word.  
2 We must endeavour in all God's commandments, not neglect the least.  
3 Greater duties must be done first, and with greater care.  
4 Never look to deserve any thing by your working.  
The manner followeth they walked. Metaphor: that is, lived; whereby is implied.  
1 First, they ordered every particular thereafter.  
2 They never swerved from the Word.  
3 They continued in it.  
4 They went forward.  
5 Looked to their journeys end in heaven.  
Now followeth the exposition of before God: that is, without reproof.  
One liveth without reproof, when after his effectual calling, he cannot justly be charged with any gross open sin before, or of men.  
Learn 1. That it is possible for a man by grace in this life to come to this estate.  
2 Men must have a care as well of good name as good conscience.  
3 The most upright must look to be exercised with false surmises.  
4 What the practices are of one that desireth to live without reproof.  
And those are, 1 To be undoubtedly assured of the forgiveness of his sins, and of his unfeigned conversion unto God, and often to renew this his assurance. 2 To beware of sin in respect of God, and his own conscience.  
3 Through very hatred of sin not to offend. 4 Not to fall again into the same offence. 5 To shun a man's proper faults whereunto he is most addicted. 6 No not to commit the least of all. 7 In things lawful which are not necessary, not to be much conversant.  
8 Not to intermeddle with other men's matters: but look what he is called unto which is needful, that to do. 9 To take heed of all appearance of evil. 10 Yea to avoid even the occasions of sin.  
5 Mark that godliness hath authority, it shall have witness from the wicked.  
6 Since those people among whom Zachary and Elisabet lived, did not deprave them, but gave them their due for reputation, let not us misconstrue the godly carriage of our brethren.  
7 What one's duty is when he is thought amiss of.  
It shall be the part of a Christian man when he is slandered by others, to retain charity and patience.  
1 To sift himself whether he hath not sinned in some other kind, that he may seek for pardon for it at the hands of God.  
2 To lift up his mind from the accuser unto GOD, by whose wisdom all things are ruled, and what he willeth, diligently to search, and to perform.  
3 To be grieved more with the sin of the slander, then with our own loss.  
4 Not to be discouraged from endeavour in well doing. For that is the devils intent, by this means to make us recoil.  
5 Not to seem to take knowledge of it, that it may spread the less, and that our adversaries may not from our grief gather the more joy.  
The third thing said of them jointly, Verse. 7 is their partaking in the same cross of not having children, as ve: 7, where are repeated the parties, and their cross set down.  
The parties as before Zachary, and Elisabet just, etc.  
1 Gods children are subject to the same outward discomforts whereto other are, so as they must look for them.  
2 Walking in God's commandments the cross may fall upon one.  
1 So as that judge no man evil for his cross.  
2 And as in thy cross, it is good presently to examine thy heart for sin, so do not thyself that wrong to think, that if thou have repent for sin, God is yet angry with thee.  
3 Both married parties may be yoked in one cross.  
Their cross is that they had no child: because etc., where is the cause, and continuance.  
This is noted as a cross coming from God, children are the good blessings of God, and every thing that hath life, hath gift to bring forth it like.  
Children doth God promise and give to Abraham and others as a favour.  
Indeed the want of children doth not strait way argue the anger of God, they are but a common blessing to the good and bad.  
Even in this kind, Zacharie and Elisabet had more cause of grief; others, though they had not many, yet might have a son, these had not so much as a daughter.  
Que. Why did God deal thus by them?  
Aun. It is enough that he did this: nevertheless he did it to show,  
1 That they were not just only for reward, as the devil chargeth job.  
2 To teach them that children are the gift of God.  
3 To stir them up to pray.  
4 And make them think of their duty to children as to make desire for children.  
1 Know then that God stayeth from us children, and bringeth such other crosses.  
1 So as that we must needs think them good, which God doth insflict. And should bear them patiently.  
2 Children are the favour of God, & the more the greater, so as they are too blame, who think them a charge, or being married, would have none.  
3 Gods children may want of the common favours, as children, etc.  
4 In the cross God maketh them drink deeper than others. Others may have sons or daughters, these have not so much as one daughter.  
5 Yet mark they are righteous, and want nothing to everlasting life: so good is God, though he deprive of outward comforts.  
6 As they want the comfort of good children, so are they free from pains, cost, care, and have not the grief which cometh by evil children.  
7 Men should when they want children, or are under any cross, know the thing they want is God's gift, pray for it, vow it up to God, if God shall give it them, as Hanna did her Samuel.  
This is the cross: the cause followeth, because that Elisabet was barren, and here is the person, and the thing: the person, Elisabet, as before.  
The thing, that she was barren.  
Barrenness is natural unability to conceive.  
This is noted as a blemish in Elisabet, not only for that children are a benefit, but for that the jews were much given to outward things, and that most of the jewish women were very fruitful, and they were the more desirous to bear, for that (as some think) every of them looked to bear the Messias.  
Now this cross is the more grievous, for that it crossed them of one of their chief intents in undertaking of marriage, namely children.  
And could not be but occasion of grief, between a married couple.  
And yet this blemish was without any fault of Elisabets, being in her by nature, or the work of God.  
See 1 how it pleaseth God, to let his children be under some reproach, and kind of infamy. Sure for their good, to make them walk humbly with their God.  
2 God many times crosseth a man in his good intents, & desires to teach us wholly to resign ourselves over unto him.  
3 As Zachary and Elisabet for all the barrenness and cross, continued their justice amongst men, and kindness between themselves: so must we in what domestical crosses soever.  
4 It is a great comfort, howsoever we bear 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 natural barrenness: the like will be a great comfort unto us in the like estate.  
The continuance remaineth: both were well stricken in age, that is, this want of children continued, till they were well stricken in years.  
Now sure it is (no doubt) that they often prayed for children, and might seem now to be out of hope.  
1 God is wont to hold his children long time under the cross, so as that they ought to prepare strength to continued and hold out.  
2 When God's children pray for outward things, he doth not presently give them: the exercise of their faith, and having other spiritual things are better.  
3 When things seem past hope, God can work.  
The fift thing particularly set down touching Zachary is, Verse, 1 that to him the tidings of john's being to be conceived was first brought, and that from the 8 verse to the 23.  
Wherein is the tidings themselves, and that which immediately followeth upon it.  
The tidings are from the 8 to the 21 verse.  
In the tidings 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 burned incense, while the people was praying.  
More largely set out, in that it was a part of his Priest's office before. God as his course came in order, according to the custom of the Priest's office by lot.  
This latter standeth first, and therefore will we consider of it first. It hath four special points in it.  
1 That Zachary executed the priest's office before god.  
2 He did this as his course came in order.  
3 There were certain customs of the Priest's office.  
4 He did this by lot.  
The first hath what he did, and how.  
What, he executed the Priest's office: how, before God.  
A priest as before, representing Christ.  
Executing the office, is not only to have the credit and profit of the place, but to do the duty, how troublesome soever it seem.  
1 Learn God's goodness to the Church, that even before Christ's coming, he left not the Church without instruction in Christ.  
2 We must be as ready to bear the burdens of duties, as to have the credit and profits.  
3 No trouble should hinder us from doing our duty.  
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 only as this was a religious duty, but as of his calling.  
1 God indeed is after a special sort present in Church assemblies, so as we should with desire resort thither, and with reverence continue there.  
2 In any duty of any calling, a man should carry himself, as to God.  
The second point is, that he thus did, as his course came in order.  
Of these courses and order, look verse 5.  
It is said his course, not that he rushed into another man's course.  
josephus writeth that in his time, the number of parties in some one of these courses was 5000, so as though Zacharias had not executed this office, some other of the order likely might, or he might easily have got some other, for consideration to have supplied his room. Greater is his commendation, that though these courses had long agone been ordained, the execution of the duties was not neglected.  
1 Learn not to intrude into another man's course.  
2 We must not as many do, when many are joined 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, do our duties ourselves.  
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 himself to be the better furnished, for the next time to do his duty; so should every of us.  
1 The best preparation is, first by disburdening of the mind of other thoughts.  
2 By seeking to God for grace by prayer.  
The third point is: that he thus did, Verse, 9 according to the custom of the Priest's office.  
Of the priest's office, we have heard before.  
Custom, is often practise.  
Custom is 

divine, renewed by authority of God,  
human, renewed by authority of man.    
human are then good, when not binding conscience.  
They are to edification: comely without scandal.  
Both these no doubt Zachary observed.  
It was very much that custom caused not, that Zachary did his duty with less care, and conscience.  
1 Mark, first the best custom is from God.  
2 Good men must keep good customs of their places, being persuaded of the lawfulness of them in their heart, not giving scandal to others.  
3 Often doing a duty, should not make us do it the more slightly.  
Therefore, let us remember God's commandment to do it.  
The necessity we have of doing it.  
The fourth point is, that he did thus by Lot.  
It may be demanded, whether he did the Priest's office, according to the Lot that fell to Abia, or this of offering incense, for some think the number of the Priests increasing, and many duties being to be done, as offering the lambs in sacrifice, looking to the lights, burning incense, etc., all which one could not well do; they cast lots therefore who should do which, and to burn incense fell to Zacharias. This opinion is not much amiss, if any place of scripture would give light unto it.  
But yet I think 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 all was not so much, but one might well do all, having help of the levites, as they were wont to have.  
A lot it is certain was used.  
I omit to speak of the manner of casting lots.  
The word of God teacheth that they were never used: 1. But in very great matters, such as were godly. Look Levit, 16, 8, joshua, 7, 16, Acts, 1, 26.  
2 To find out immediately the will of God. Proverbs, 16, 33.  
3 With great reverence, having prayer before, Acts, 1, 24, 26.  
Indeed the soldiers cast lots for Christ's garment, Ioh: 19, 24.  
Hence some godly learned have gathered, that it is not seemly for a Christian to use lots in sport.  
For better understanding: know that lots are of 4 sorts.  
1 Divine, appointed and used by God, these are commended of all.  
2 For diabolical divination, as Haman; these are condemned of all.  
3 Political for choice of Magistrates, in cases of war, these are tolerated.  
4 Ludicrous for sport, these are called into question of most, let us try whether they be lawful, 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 showed any warrant for it in scripture, by precept, practice, general, special, express, or implied, etc.  
3 The scripture noteth wicked men to have used them so: Psal, 22, 18, john, 19, 24.  
4 I see not but that a man may as well jest with the word, sacraments, oaths, and such like.  
5 Gods providence ruleth in all things, and therefore it may be said other exercises should by this reason be forbidden. Indeed God's providence doth rule every where, but in the most though, by means, but in a lot immediate. Now to dally with that is dangerous and unmeet. For example: we all live by the government of Queen, and Counsel, should every child, and wanton do well, who would call the Prince & counsel personally to determine their sports.  
6 Learned men hold then are lots only lawful, when they are necessary: what necessity is there for play?  
7 The difference between learned men, cannot but make men doubt whether it be lawful, yea or no: then to use them doubtingly is sin.  
Other reasons might be brought.  
Of this kind are dice, cards, tables, drawing of cuts, lotteries, etc.  
1 We are to be desired to forbear them.  
2 We must use God's ordinances with reverence.  
3 And as the lot determined the will of God, we must labour in all our affairs to be persuaded thereof towards us.  
The time itself particularly set down followeth, and is, While he burned incense, when he went into the Temple of the Lord, etc., verse, 10.  
Where are things done in time, and the order of time.  
Things done, burning incense, and the whole multitude continuing, etc.  
The order is when, or after he went into the Temple of the Lord.  
Burning incense: is to make (as we speak) perfume by burning, this was according to God's commandment. 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 yearly the tenth day of the seventh month, by the high Priest, propitiatory with blood. levit: 16, 11, 12.  
These are distinct, and therefore the quotation in our Bibles of the 30 Exod, and 16 levit: to this place are not fit.  
It may be demanded wether of these two incense burnings is here meant.  
Some say the later, and therefore also judge that Zachary was the high Priest, unsoundly.  
1 For Luke calleth him barely the Priest not high, which he would not have done, if he had been the high Priest.  
2 He did this by Lot: so did not the high Priest.  
3 Then should he have gone into the most Holy, which is not mentioned, and therefore not meant.  
4 This his perfuming, was intercessory, as may appear by the people's praying in the mean while.  
5 Zachary went home into the country, the high Priests house was in Jerusalem, look Adrichom, 15, 1.  
6 For the propitiatory, God gave order that none should be in the Temple, now there wear a great many.  
7 The high Priest at this time might be named, Mathias the son of Theophilus.  
This incense burning was the former.  
It was ceremonial, as may appear, Exod, 30.  
The substance hereof, and of others was Christ making intercession for us. Now indeed to compare it with Christ, it was but base.  
Yet was it very sweet. Look Exod, 30.34, 35, 36, 37.  
It was burnt in the morning and evening. Look Exod. 30, 7, 8.  
I gather then 1 That the Papists have no colour for their Frankincense burning at their mass, from this place or such others.  
All ceremonies were mortal in themselves, died in Christ, were deadly afterwards.  
2 Christ is our Mediator, not only of redemption, but intercession. Ephe. 5, 2.  
3 How base soever God's ordinances seem, they must be used with reverence and diligence.  
4 As the perfume smelled sweet, so doth Christ in the nostrils of God, and we in him.  
5 As this perfume was daily, so should we seek to God in Christ every day.  
6 As this was evening, and morning, so should be begin and end the day by prayers to God in Christ.  
The order is, (for it is here best to take the words as they lie) when, or after he went into the Temple of the Lord.  
Not that he had not his private prayers before.  
This order noteth the place, the place is marked by his coming 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 usually taken, is the whole building, first founded and beautified by Solomon, re-edified in the time of Ezra and Nehemiah, after repaired by Herod the great, spoken of before, for the solemn worship of God.  
1 It had three parts. The first the outermost, called the Court, where the people kept their assemblies, called salomon's porch, where Christ and his Apostles preached, whence Christ drove the buyers and the sellers.  
2 The second called the Holy, where the Priest's burn● sacrifice and Incense.  
3 The third, called the most holy, where was the Ark, whitherto went once a year 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 Hebrews noteth, 9, 10.  
The temple here so called, is the second room or distinction.  
So as that the Papists have no warrant for distinguishing their Churches (as they do) into body, and Chancel, etc., having no warrant of commandment.  
Object. God's 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 Chancel, which the people hear not, but walk up and down in the body of the Church.  
To this Zachary came first, not only doing the duty, but in manner and form as it should be, the like must we do.  
2 He was not content to be in the place, but to do the duty substantially, no more must we.  
3 Though the Temple were then even a den of thieves, he did not for his part forbear to come, to due his duty commanded.  
Why then should we forbear God's ordinances for wicked resorters to them, so that we do not communicate their sins?  
The owner of the Temple is the Lord, jehova the true God, the Father, Son, and holy Ghost.  
Not that he was tied to the Temple, or did infuse actual holiness into it, as some fond thought, but for that.  

1 God commanded it to be built.  
2 It was dedicated to his honour and service.  
3 Thereupon called by his name.  
4 Wherein himself made special appearance in favour.  
5 And still (though it were profaned) kept the name and use.  
6 Till the jews not returning to God, it was utterly razed.  
1 Learn first not to think superstitiously of Churches, putting holiness in the place.   
2 We must not judge of our deeds by intention, it is necessary to have Gods warrant for every thing, as Solomon had for the Temple.  
3 Public places are for God's public service.  
4 And should be called by his name, if by any.  
5 In holy public assemblies, there is a more special presence of God.  
6 Therefore let us look to our feet when we come thither. Eccle. 4, 5.  
7 Churches that have been abused, the abuse taken away, may serve for the worship of God.  
8 As the Lord's Temple (when the people among whom 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 have been in the feast of trumpets.  
john was prophesied to be the voice of a crier. He began to preach in the feast of trumpets, therefore it is most likely he was thereabouts conceived, which was the 11 of September, on Thursday. For Christ, who was 6 months younger than john, was conceived the 25 of March.  
But be this as it may be, here are five things to be marked.  
1 What was done, they prayed. 2 Of whom, the whole multitude of people. 3 Where, without. 4 When, while the incense was burning. 5 How long, while the incense was burning.  
I shall not need to show what it is to pray. It is craving things needful of God according to his will, or so, praising him.  
It is not said whether one uttered the prayer, and the others joined thereto, or whether (as in singing of Psalms) they all uttered them together.  
I think this latter. Look the title of the Psalm, 22.  
Sure it was some set form of prayer, to agree with the set form of the incense-burning.  
Forget not then, 1 That one of practice in the Temple of the Lord, is to pray.  
2 That set forms of prayer are warrantable.  
3 That they should be resorted unto.  
4 Then is Christ's intercession for us, when we by his Spirit can pray for ourselves.  
The people prayed. The people are here, such as Paul 1, Cor, 14, 23, calleth unlearned. Not Priests, though it can not be thought but some Priests were among them, but they are thus called by the greater part, who for that (as some think) this was one of the three festival times when all the males were to appear, were of divers sorts, some of higher place, who might pretend employment in greater matters, poorer, who might allege that they could not attend this, over-laboured, who should need refreshing.  
Women are not here mentioned, but sure it is there were of them. As may appear by Anna, 1, Sam, 1, and Luke, 2, 30.  
Mary came up with joseph to the feasts afterward.  
Yea children came, as may appear by the precept. Exo. 23, 17. and the practice, Luke the 2, 42, 43. Thus seemeth Paul to have been brought up. Now for that good examples are patterns for us, we must learn,  
1 Not men in high place to pretend employment unnecessary, for exemption from the duties of the worship of God, though the duties seem base, as ordinary prayer.  
2 Poor men in pretence of needing to work or buy, etc., must not forbear.  
3 Servants should not make such times only for bodily refreshing,  
4 Yea women which ask 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 think that this meeting was on a week day, to wit, Thursday, for which I will not much contend. Sure it is, God's servants did resort together to the worship of God, not only on the Sabbaoths and set feasts, but on other days.  
God appointed the daily sacrifice: thither to did Anna Luc, 2, 37, resort.  
God's servants meditate in his word day and night.  
A practice see, Act, 13, 42.  
And such exercises as are needful, warrantable by the good laws of our country, should we take as appointed from God. We ought therefore to resort to the week exercises especially.  
1 For that we have as necessary use of them for our souls, as of markets for bodily affairs.  
2 They will be in steed of household exercises, which all should have, but few have.  
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 week worse.  
5 Men may make supply of the time, by rising early, going late to bed, working harder, spending less.  
6 It hath been the practice of best Churches  
7 This people have done it more heretofore then now. Men should not go back.  
8 Strangers do come, 9 Those who are nigh the Church have little excuse.  
10 By thus resorting we should bewray our true love to good things, when thus without constraint we resort.  
We would not secure any man, and speak 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 them, 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, mark Exod, 34, 24.  
1 God promiseth his people outward things if they seek spiritual.  
2 The people trust God, and do not fear want.  
3 They had their whole families in good order, who could bring them thus thither.  
If it were not by occasion of the feast, yet did God's servants so in Jerusalem. Look Psal, 110, 3, Psal, 8, 4.  
So should we do.  
This multitude whole, was in prayer. joining in heart to one voice, or with one voice did pray.  
There was no private behaviour or exercises.  
The children joined with them.  
Now followeth where, this was without; that is, in the first part of the Temple, appointed for the people, to shadow out that yet things of Christ were not most clear. This was but ceremonial, neither was it in base conceit of the people.  
1 The Papists have no warrant for providing so now, especially with that contempt of the people, not providing for their edifying.  
2 The jews kept Gods ordinances in small matters, so should we, & not count it preciseness.  
3 Much more should we keep the great commandments.  
The time when, while the incense was burning.  
This was early in the morning.  
1 We must be early in God's service, 2, Must know the meaning thereof, 3, In heart must do as the service showeth.  
The last is, how long. While the incense was burning.  
It seemeth that it was not very long, but it was the usual time appointed by God, kept by the people; now the jews manner was being with the first, not to departed till the assembly were dismissed, as Numb: 6, 23, so Nehem, 8, 3.  
And for continuance, look Act: 20, 7, 11. Some were with Christ three days. Matth, 15, 32.  
This is spoken of prayer, it must be stretched to preaching, to divine service, and worship of God.  
It is hard to continue in any good thing, much more in these; yet must we endeavour thereafter.  
To lose but a part is very prejudicial; It is not well to mislike a man for holding us 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 Angel 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 seen what he is, an Angel. Whence and from whom, of the Lord.  
Angel is a greek word, and signifieth in scriptures, first a nature or substance spiritual, 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, john the Baptist is called an Angel. Mala: 3, 1.  
Thirdly, it signifieth both these together, as else where in scriptures, so in this place. And so Angels are said to be ministering spirits, etc. Heb, 1, 14.  
The Lord, here, is the true jehova, whose, the Angels are said to be.  
1 For that he created them, 2 They are about him in most special manner of service, 3 Do his commandments towards all the creatures, but especially toward his Church.  
Yet is it not ordinary, especially in these latter times, immediately to use these toward men. We may learn from hence.  
1 Angels are not only motions, they are essences and beings.  
2 How careful God is for the good of his children, that rather than they should want, sendeth his own Angels for their good.  
Quest. Can not God have acquainted Zacharias with this, some other way?  
Aun. Yes: but for the excellency of the thing he used an Angel.  
3 We must take heed how we hurt godly men, upon whom Angels do attend.  
4 We ought to be ready to serve the necessities of the Saints, sithence the Angels are so,  
5 None should think basely of the ministery, seeing Angels some times execute the duties thereof, and that in smaller matters, then to teach salvation by Christ. So that parents should not grudge their children to the Ministry.  
The manner of presence followeth, appeared to him. Hear is how he bewrayed himself, and to whom.  
He bewrayed himself to sight, for so signified the word appeared, that is, was seen.  
He appeared by having a bodily shape (most likely of a man) wherein appeared extraordinary brightness.  
Otherwise Angels have no bodies of their own.  
The bodies they have, are not Fantastical, but made and dissolved by God.  
Why do Angels appear like men? Some think, in former times to prefigure the incarnation of Christ: I judge, that they might more familiarly be with men.  
This appearing is extraordinary.  
1 Do not think that Angels have bodies of their own: Theur wings signify their swiftness to do the will of God.  
2 God making and dissolving Angels bodies, can do any thing.  
3 Never look after apparition of Angels. The word & sacraments are clear enough. Good Angels speak according to God's word.  
He appeared to Zacharias.  
So godly men find more favours than they look for. Some being hospital, received Angels. Heb, 13, 2.  
Let us wait therefore in our callings in well doing.  
The last is his situation, standing, place, at the right, etc. that is, about the Altar, and at the right side.  
Standing, showeth readiness to deliver his message.  
For the Altar, look Exod, 30, 1, 2, 3, etc.  
Right side is in comparison of man.  
heart in man is the left side, the other is right, which according to divers positions, changeth.  
The jews 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 ceremonial, so as the Papists have no reason to press such constitutions.  
The accident which fell out at the Angel's presence followeth, verse, 12. And when Zacharias saw him, he was, etc. Verse, 12  
Where the chief thing is, Zacharias being troubled, and feared.  
This is set out by the party, Zacharias, the occasion, seeing, etc. We will follow the words.  
Zacharias as before, a godly man, walking in all the commandments, etc. So hath it been with other godly men, Daniel, the Shepherds, Peter, Acts, 12, 11, Esay, 6, 5.  
1 The best men carry about them some relics of sin & corruption, which may humble them.  
2 No doubt Zacharias was not thus but upon this occasion, so as we must not judge of our estate by present feeling and confidence.  
3 It is hard to come to a thorough insight into our weakness, or measure of strength.  
4 If godly men be sometimes thus shaken, themselves nor others, must not for that mislike them.  
5 And if godly men feel these sometimes, what may the wicked look for?  
The occasion is seeing, that is, the Angel.  
Not only 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 majesty, more than ordinary in a man.  
It is to be marked, that the Angel coming to Zacharias was seen of him. Balaam a good while could not see the Angel.  
1 This must we labour after, when God offereth means to see and perceive them.  
2 Till Zacharias saw, he did not fear, whereby our not fearing, or having heart in ourselves, is for that we see not God.  
3 It is marvel that God himself being present every where, Zacharias could not open the eyes of his mind to perceive him, but was more affected with bodily sight: such is all our weakness.  
4 If Zacharias was thus affected at sight, why are we nothing at hearing God's word, and feeling his corrections?  
Quest. Did not Zacharias fear before? An. Yes. But when more occasion was offered, he feared more. So must we.  
Zacharias saw the Angel appearing in a bodily shape.  
An Angel is but a creature, somewhat indeed above a man.  
1 Learn a practice of humiliation, when you would abase yourself, never compare yourself with your equal or inferior, but with superiors, otherwise then the most do.  
2 If Zacharias could not abide the presence of the servant, what would he or we do at the presence of the Lord?  
3 And if a messenger of good tidings be thus terrible, what would one that should denounce the everlasting wrath of God?  
4 And seeing that Zacharias thus feared, it cannot be, but wicked men at God's presence, will call for the Mountains to fall upon them, etc.  
There remaineth, that he was troubled, and fear fell upon him.  
Hear are two branches, the first, that he was troubled.  
This word troubled, is like water stirred when one cannot see through it, & showeth a great perplexity of mind, when one cannot tell what to think. Some such thing is said of Christ. john, 11, 33. john, 13, 21.  
Save that Christ troubled himself, God troubled Zacharias: Christ was like fair water in a pure glass without mixture of dregs, Zacharias was not so.  
1 Learn that Christians should not be Stoics, without affections, or passions.  
2 They sometimes in somethings are ignorant.  
3 For a time, sometimes they are at their wit's end.  
4 So to be exercised, is not a desperate estate, no more than Zacharias was.  
5 Zacharias being in it, ran not away, but stood it out: so must we, and shall have a good issue.  
The second is, fear fell upon, the affection, and property.  
Affection, fear, property, suddenness.  
Fear here signifieth looking to suffer some evil. This is the worse kind of fear. There is another, which is of desiring to do no evil.  
1 The former fear is not evil, so it be not alone.  
2 Gods children may sometime be shaken with fear.  
The suddenness appeareth by the word of fell upon him.  
1 Crosses many times come suddenly.  
2 Present grace on the sudden, is like to be true.  
3 Now as Zacharias said nothing, it should be our best course if we came where evil apparitions are, not (as many do) to offer speech.  
1 For that we have no calling thereto, ordinary or extraordinary.  
2 By this speech hurt came to mankind in Eue.  
Consider the sons of Sceva, Acts, 19, 13, 14, 15, 16.  
Besides, this hath made the devils testimony of some account.  
Quest. What should we do?  
Aun. Call upon God by prayer.  
Now followeth the Angel's speech, Verse, 13 from verse 13, to the end of the 22, where we may consider it, and what fell out upon it immediately.  
It to verse 21. What fell out upon it immediately. ver: 21, 22, 23.  
And this speech itself, is either 

First.  
Answering.    
First from 13 to the latter end of 17. And here the Evangelist showeth, 1 That the Angel spoke, 2 what he spoke.  
That he spoke, but the Angel said to him, where is 1 The party who, the Angel. 2 The action what, said. 3 The party to whom, Zacharias.  
The Angel, far above man in excellency, sent to man, thinketh no scorn to do the message himself.  
No more should any, how great soever their places be, refuse to do their duties, even to the meanest, and if need be, even by themselves.  
It may be demanded, whether this saying or speaking was with some sound to the ear or sense, to the mind or both.  
Aun. The Angel appearing in a bodily shape, might use a bodily voice.  
Sure it is Zacharias did understand him.  
So must Angels speak as that they may be understood.  
So must people hear as understand.  
Zacharias when the Angel spoke unto him, was greatly perplexed.  
Thus God neglecteth not the troubled, but many times in their greatest need cheereth them up.  
Now followeth what he spoke, fear 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 general charge.  
Of comfort, fear not Zacharias. Where first it may be demanded, whether the Angel were sent of purpose to comfort Zacharias.  
Aun. I think, no: Nevertheless Zacharias his fear falling out, God would have him comforted, that the Angel's message might be the better entertained. This the Angel presently knowing from God, comforteth Zacharias.  
1 None of us must without warrant from God, adventure upon any thing.  
2 We ought like the Angels quickly to perceive the will & meaning of God.  
3 God would have us so to be disposed in mind, as that his commandments might sink the deeper into us.  
So are we disposed when cast down by fear, we are lifted up by faith.  
This comfort, forbiddeth to fear, where we may mark the manner of speaking to the party, and the words of comfort.  
The manner is, that the Angel calleth him by his name, Zacharias.  
Thereby showing that this apparition was not a thing at all adventures, but for Zacharias sake, which he likewise should mark.  
God would have his people know, when he sendeth general means, he doth particularly respect his.  
The people of God must particularly apply these means to themselves.  
The words of comfort, are, fear not, and signify not only that he should not fear, but should be of good courage.  
It may be demanded whether all fear is here forbidden.  
Aun. No. For some fear is necessary and commendable.  
Quest. What fear is forbidden? An: we must consider that fear is divers, 1 Some proceedeth from unbelief, some from faith: again, some fear driveth from God, some to seek God and his favour.  
Some fear is to suffer evil, some, to do evil.  
That fear is here forbidden which is from unbelief, which driveth from God.  
That fear which is to suffer evil, is not simply forbidden, except it be alone without fear of doing evil, or be immoderate and too much.  
Otherwise it hath it use to preserve humility, the softness of the heart, stirring up to prayer.  
Now for that Zachary did fear too much, he is bid not to fear, that is, as he did, or so much.  
Where we may see, that God's children think themselves, many times in worse estate than indeed they are.  
That they have not such cause to fear, as they think many times they have.  
Quest. How should I know whether I ought to fear?  
Aun. Search your conscience, if you find any sin unrepented of, fear.  
Zachary must not only not fear, but be of good cheer, that is, be persuaded of God's love toward him, and look for a benefit.  
So must every repentant sinner do.  
Indeed will some say, if a good Angel did bid me not fear; it were somewhat.  
Aun. We have the promises of God in his word, above the Angel's words.  
Thus far for the comfort, now follow the words of the Angels general charge, for thy prayer is heard, etc.  
And these we may consider joined to the former, or whole in themselves.  
The word joining them is, for, which showeth that the Angel presently maketh profitable use of his message, as every Angel in office ought to do. Ministers are Surgeons, and Physicians, to apply plasters to ulcers, and medicines to diseases, 
Esay, 50, 4  & therefore doth God give them the tongue of the learned to minister a word in season, instruction to ignorant, comfort to the heavy soul, reproof to the sinner: so as people should pray that their Ministers thus should do, and themselves should desire thus (if they will be healed) to be dealt with.  
In this manner the Angel apply: he whose prayer is heard, and who shall have a most excellent son, must not fear.  
But thy prayer is heard, and thou shalt have a son. Therefore.  
Now that one whose prayers are heard, need not fear, it is clear, for God who heareth, doth promise to hear in love; and the things prayed for, and granted, are such as show we are in most high favour with God, as forgiveness of sin, justification, adoption, etc.  
The like might be said of such a child as john was.  
The words of the message or charge whole in themselves follow, an have two branches: 1 thy prayer is heard: 2 thy wife Elizabet shall bear thee a child.  
In the former we may consider, 1 Zacharies' practice of prayer, 2 The success: is heard.  
The word here translated prayer, is in Greek as much as deprecation, that is, prayer for removing, or keeping away evils, but by a speech, putting part for the whole, is well translated, prayer.  
Prayer is a craving for of things from God, according to his will.  
God's will requireth that our prayers should have warrant.  
1 Of commandment to pray and promise to be heard.  
2 That we should desire to be heard for Christ.  
3 That we should have a feeling of the things we pray for.  
4 That we should ask in special faith, with persuasion that we shallbe 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 own salvation, the discharge of his place at home and abroad in his priest's 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 Learn that it is one duty of God's 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 success, is heard.  
Quest. Of whom? Aun. Of him to whom it was made namely of God.  
Hearing is properly in a body which hath ears, and is ascribed to God according to the work of hearing, which is to convey knowledge, so as that, is heard: is as much as if he should say, is taken knowledge of.  
God's taking knowledge is of all things and persons in general; and of his Church and children in special.  
This second kind is here meant.  
It hath 2 degrees 1: approbation, the second performance of the prayer.  
Approbation is whereby God liketh the petition.  
Performance is, when God doth the thing desired.  
God always liketh the prayers, sometimes he doth not perform them, and that for these ends.  
1 That he might exercise their faith and hope with other graces, which would not be so much, if we had feeling and enjoying.  
2 To make us think better of the things the longer deferred.  
3 That God might show his servants to pray as well for conscience, as reward, not all for what will ye give me.  
4 To enure his children more to humiliation, and to bear cross of men, when God himself thus dealeth with his children.  
5 To make us more thankful for good things when we have them.  
1 Know that God alloweth not every body's prayer.  
2 God always alloweth his children's prayers.  
3 When God performeth not the prayers of his children, the former ends must be wrought in them.  
4 When GOD seethe good, he performeth the desires of his children.  
Que. Why doth the Angel tell Zachary that his prayer was heard?  
Aun. Because not only he, but the best of God's children sometimes doubt hereof at some instant, so as that if we be assailed with such fear, it was Zacharias his case.  
Quest. How might I know that my prayer is heard, no Angel telling me so?  
Aun. God's word telleth us, that if we ask things thereafter, God heareth us, and this is as good as if all the Angels in heaven should tell us.  
Hitherto the first branch of the message: the latter followeth.  
Thy wife Elizabet, etc.  
This telleth him that he shall have a son, and that 

shortly.  
more largely.    
Shortly: thy wife Elizabet shall bear thee a son, promising a gift.  
Wherein we may consider: 1 the kind of the gift, a son: 2 the party by whom, thy wife Elizabet: 3 the manner how, shall bear: 4 the party to whom, thee old Zacharias.  
We will follow the words in the text. The first is the party by whom, set out by relation and name.  
By relation: thy wife: where mark who she is, and how he calleth her.  
1 She is his lawful wife, no concubine, or strumpet.  
Honest men always keep them to their wives, crack not their maidservants, and then convey them away, & help them to a sorry marriage.  
2 She was barren, and by years past childbearing.  
1 Learn that nothing is impossible to God, especially his promises.  
2 And they who are childbearing, let them seek to God, he can send if they want children.  
3 Though wives be old, GOD can afford sufficient comfort by them, though not children, others as good as that, yea many times more sounder then younger.  
Wives who are not weighed, know not their duties, their husband's dispositions, are not every 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 have done toward any other man, not a Priest, he speaketh not disdainfully, or scornfully.  
So should we learn to speak of Bishops, wives, who 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 mighty God.  
I know not how true that observation of some jews is, that good people are set down by name in scriptures: not so wicked.  
I take it she is named as to show, that even by that his only and old wife, should have a son.  
He had but this one wife, so is the miracle manifest.  
The manner standeth next, shall bear, where is the special manner, and the time indefinite.  
Bear, the word used, signifieth as well to beget as bear, the meaning is, shall conceive, go with child, and in time be safe delivered.  
It had been some comfort, that she might have helped to bring it up as a dry Nurse, but to bear it in her body was very much: not only in respect of the great pains of childbearing in any, but especially of the first child, when the Mother is very old, or very young, there is great danger, & yet the spirit of God speaketh nothing hereof, though it implieth them.  
1 Mark that these outward burdens of bearing & bringing up children, are common to the godly and wicked, so as that the most godly shall not be freed from them.  
2 Women thinking of pains of childbearing, should renew repentance for the first fall, remembering the curse ever since.  
3 Though Gods benefits be sometimes mingled with crosses and hardness, we must not be discouraged, look not at the hardness, look upon the favour.  
The time is indefinitely set, 1 to exercise his faith.  
And yet God performed it as soon as might be, so divers 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 herself?  
Aun. Yes to her to, but to thee as of thy body lawfully begotten, which thou in most special sort must think of for thyself, because:  
1 How soever children are to the Mother, they keep, and propagate the Father's name to posterity, and stand in his stead.  
2 In old age begotten, they are wont to be loved most, as Gone, 24, 36, and Gone, 37, 3.  
For that the Father seeing them, thinketh himself not altogether spent, is delighted to refresh himself with such young things, but especially, if he have but one, and that prove toward, and likely to do well, so is it here.  
And it is to be marked, that the Angel saith, she shall bear to thee, and never forbeareth to tell him this, in respect of his age, or want of wealth.  
1 Think that if we have such joy to have a child in our old age, what pleasure doth GOD take in our being borne anew to him, after long time.  
2 Even Fathers ought to love their children, and the more, because they have had the less pains with them.  
3 We must not be discouraged if God send us children, when we are not likely to live to see their bringing up, or if we have not great wealth in that kind, let us do our uttermost for the present, and leave the rest to God. Solomon and loseph did not far worst.  
4 Children are bound to increase mutual love between parents.  
5 Husbands should more love their wives, for more children brought forth. Look Gone 29, 34, 1, Sam, 1.  
The kind of benefit is a son.  
A child is a benefit.  
Especially to a Iew.  
Promised children in scriptures were excellent, as Isaac, josiah, Christ, Samson, the Shunamites child, whom some think to have been jonas the prophet.  
Let us thank God for children, and endeavour they may be good, by praying for them, giving them to God, using all means for their good.  
Now followeth the further, or more largely setting down 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 john.  
Wherein we may consider the name, the party who giveth order for it, the means by whom it is.  
The name is john. john may some body say: did the Angel speak English?  
No, but he signified such a name as our john expresseth.  
The name john, in the Hebrew or Siriack is of the name God, jah: and a word which signifieth favour, favoured of God.  
Neither is this name thus, but all for the most of scripture names are significative, implying some good thing.  
So should our names which we give be.  
Some offend in excess, as those who take names of God, as jesuits, Emmanuel.  
Of Angels, as Gabriel, Michael, etc.  
Of virtues, as patience, grace, etc.  
In defect, as giving names of flowers or stones, or Heathen names to Christians.  
Quest. Is it not lawful to give any of these latter names noted.  
Aun. I think it not so convenient, for that there be other very good, and we ought to use what means of good we can, etc.  
The party who giveth this name is implied, to be he who sent the Angel, what is God, so hath he given names to other choice persons in scriptures.  
To teach us to mark such notable personages, whom God hath so called, we shall find many worthy things in them.  
As also that we should mark even 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 do not violate this charge.  
Nothing is little which God commandeth.  
One cannot be to precise in keeping the least of God's appointments.  
The means by whom this name is given, thou: that is, his father.  
So do we see elsewhere in scriptures, so did Adam give names to the creatures, so did jacob change Be-nonie to Benjamin.  
And whereas mothers do it, it should be by the liking of fathers.  
Wherefore Parents should not wholly put over this duty of name giving to children, to the witnesses.  
And if the father should give the name, it is most meet he should be present at the giving of it, for that in his right, the child is interessed in the covenant.  
Now follow the effects of this child, and those, 1 by themselves, 2 in their causes.  
By themselves verse. Verse, 14 14: which according to the diversity of the parties are divers.  
One party is the father, the other many,  
The father was old, and as it might seem, comfortless 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 have comfort.  
Sol. Yes: but that is implied in the father's joy.  
The things which are said to befall the father, are joy and gladness, both which arise from conceit of some present or hoped good.  
They differ not much, save that joy may be said to be more inward, gladness more outward: joy the less, gladness the more.  
These and such like affections are diversly in the 

unregenerate  
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 unregenerate.  
These were to be in Zachary in the best kind.  
It is not said whence these should come, certain it is from God. Godly men are not Stoics. All rejoicing is not lawful. The joy we have, God giveth. God giveth for comfort.  
God promising outward things, we are to look for them by faith and the more he giveth us, the more must we be cheerful in his service.  
The effects in respect of other (who are many) follow. Where besides the parties, we may consider the kind of thing, and the occasion. We will begin backward. The occasion is his: that is, john Baptists birth.  
His birth, to speak properly, is his coming into the world, but this is not meant alone, but especially his life, office, and discharge thereof in love, whereof they are said to rejoice at his birth; so job misliking his life, curseth his birth, conception, etc., 3 job. 3, thus in detestation of Naball and Ahab is said, that there shall not be left a dog, etc.  
So, blessed is the belly that bear thee.  
Now thus affections thus noted of the people, should teach us offices, and that,  
1 The nature of true love stretcheth to all things, belonging to the thing beloved.  
2 That men must be judged of by their duties, and execution thereof.  
3 Men must love ministries, like john's convincing of sin.  
4 Yet so, as that they must love Christ whereto they must be lead.  
5 And seeing that john was as well for the whole Church as private persons, we all should rejoice at occasions of Church good.  
The affection noted in the parties is, that they shall rejoice.  
Rejoicing (I take it) is nothing but to bewray conceived joy.  
This was, as especially by the former occasion, so not without sympathy to Zacharias and Elisabets' joy.  
The rejoicing is always with some feeling. And as a man would think, but a small matter where no doing is mentioned: yet it is implied that they witnessed their joy.  
1 The greater Gods benefits are, the greater feeling of them should we have.  
2 If we can do nothing else, it is acceptable to God, when we do but rejoice at good things.  
3 We must not be wanting when occasion serveth to witness our joy.  
4 If we should joy, when good things are enjoyed, we should look for them when we want them.  
The parties are many, many may be used strictly of any number above two.  
Hear it signifieth diverse besides the parenty.  
Now surely these times were very corrupt, wherein one would think there had not been one good, so it is,  
1 God always hath his number in the worst times.  
2 We must not despise the beginnings of grace, they will grow.  
3 Mark the power of godliness, it hath the same work, in many, and all in whom it is.  
Hitherto the effects, now follow the causes 

towards the effects.  
in themselves.    
Towards the effects, and so they are brought into prove, and confirm them as for that john should be such a one, the parents and others should have cause, and aught to rejoice.  
So as who do not, are justly to be blamed.  
The causes in themselves are reckoned up in 4 branches.  
The first, Verse, 15 he, that is, john, shallbe great in the sight of the Lord.  
Where we may see what is said of him: he shallbe great.  
And in what sense, in the sight of the Lord.  
Great. john is so as that none greater than he among women's children.  
And this great, is of great account and worth, the same in meaning with good.  
Great was john, as appointed to do great things, to prepare men to Christ, endued with great graces of knowledge, zeal, courage, etc. effecting great things, so as that many submitted themselves to his ministry. Luke, 3.  
Now john is not said simply to be great, as in the eyes of the world, for he was very contemptible, but in the sight of the Lord.  
The Lord here signifieth the true God.  
Sight is a borrowed speech, taken from such creatures as have eyes, whereby the use of eyes, and that which followeth thereon is implied: and therefore when this speech is used towards creatures in general, or wicked, it implieth God's knowledge; as Emrod was a mighty hunter before the Lord, that is, openly, and known of God. But when it is used toward godly persons, than it signifieth to approve as here, and before of Zachary and Elisabet it was said, they were just before God, that is, God approving their justice.  
Know then that God's children are great some way.  
Though indeed, not always to the world ward,  
So as that we ought not to judge of ones greatness 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 us.  
And in no case must we wrong them, lest we provoke God against us.  
The second branch is, and shall neither drink wine, nor strong drink.  
These words declare that he should be a Nazarite, whereof look Numb, 6, 3, so was Samson, save that the Nazarites, Numb, 6, 2, vowed themselves, Samson and john were appointed by God.  
One part of the Nazarites duty was, neither to drink wine, nor strong drink.  
Wine is the blood, or juice of grapes.  
Strong drink, in the original Shekar, any made drink, which immoderately used, will procure drunkenness, as the jews had juice of Dates. In Wales is Metheglin, in Ireland Husqueba, in England Cider, Beer, Ale.  
Now this, and such like was forbidden them.  
Quest. Why were these forbidden?  
Aun. Not for any unholiness in them, or that men by forbearing of them only were more holy, but to teach moderation by some in all things, and to show that a means to help hereto, is to forbear lawful things.  
It may seem strange, that john should forbear Wine, and Christ drink it.  
Whereby we may learn, not to judge of men's holiness only by their outward strictness, else might we prefer john before Christ.  
Object. It may be objected, that Christ was a Nazarite, Math, 2, 23, and therefore should not drink 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 Lamb, who was prefigured by Lambs.  
If john would forbear Wine, we ought to forbear sin.  
And if he quite forbore strong drink, we must take heed of drunkenness.  
The third branch is, that he shall be filled with the holy Ghost, even from his Mother's womb.  
Wherein is a special gift to be bestowed upon him declared. This gift is the holy Ghost, which is further made known by the measure of it, in that it is said, he shall be full, and the time, in as much as it shall be from his mother's womb.  
The gift is most excellent, so as GOD when he would find out the choicest, could not bestow a better on john, no not on his own son.  
Whereby we may learn whereof to make most account.  
Holy Ghost, is the third person in Trinity, and is sometimes put for the person itself, sometimes for his works, as here it is.  
Among the many works of the holy Ghost, is 

sanctification.  
furnishing to particular calling.    
Sanctification is whereby a party is made holy in the presence of God, Christ his holiness imputed, and new in the party ingenerated.  
This in parties of years, is never without faith.  
Quest. Is it here meant, that john from his Mother's womb should have faith?  
Aun. We may speak of faith in the seed, and as it may prove afterward or as it is present: if in the seed (as the full care may be said to be in the grain) it may be allowed, otherwise it is not actual, for children have no knowledge.  
Ob. It is said without faith we cannot please God: therefore.  
Aun. That is meant in parties of discretion and understanding. Many such speeches have their limitation. The party that was not circumcised was threatened to be cut of from out of God's people: and yet many died before time of circumcision: therefore it is meant of contemning. So whosoever eateth not Christ's flesh, etc.  
Furnishing to particular calling is, whereby one is endued with ability, to do the work of his warrantable calling.  
Now this gift is promised, not only as excellent, but as necessary.  
And though john Baptist were an extraordinary man, yet somewhat in this is for our instruction.  
1 It is necessary for every one in his place to have the Holy Ghost.  
2 The Holy Ghost must show himself in every of us, 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 given to john extraordinarily, is bestowed upon us by means of the word, prayer, endeavour.  
5 Gifts of the Spirit must be used to the honour of the giver.  
The measure followeth, filled. This may some say, belongeth to Christ who hath fullness.  
Aun. Christ hath fullness of himself, john from Christ. Christ hath perfect fullness, john but in comparison of others, so as this filled, is to have a great measure above other men. The same is contrary, Act, 5, 3.  
1 See, that God giveth not all alike to all. So as none must repine at others, or be grieved for themselves.  
2 In the greater places men are, the more fullness need they of the Holy Ghost.  
Great places are to be judged by the great good they procure, and the great numbers they have to do with.  
Therefore Princes, Magistrates, Ministers, masters of families, must labour for more than others.  
The time is, from his mother's womb, the Syrian hath it, in his mother's womb: the meaning is, as soon as possibly may be. So was it with jeremy, Timothy, etc.  
1 So God furnisheth before he use men. Men therefore must look to their gifts, before they venture on places.  
2 He furnisheth as soon as may be, to teach us that we ought so to do in our children, or with any we have to deal with.  
The fourth and last branch remaineth, verse, 16, 17. Which showeth a great work that john shall do. Verse. 16 Which for that it seemeth improbable, is not only named, but further cleared. It is named verse, 16, cleared, 17.  
It is named in that it is said, and many of the children of Israel shall he turn to their Lord God.  
Mark what is a chiefest work, that God setteth his about.  
It may be marveled this to turn men being a work of God, how it can be said of john.  
Not indeed for that john did it by his own power or godliness, but for that he was the means which God blessed. The like is elsewhere.  
1 This should teach us to use all means with reverence.  
2 In the due use of means, to wait for blessing.  
3 That we need not seek outward and worldly helps, since john so silly a man for the world, wrought this.  
The work we may consider in itself, and toward the persons whom it is said to concern.  
In itself, it is converting to their Lord God.  
Converting, is the same that is to cause to repent: yet by it is implied a turning a side, so indeed have we all done.  
And in this work, we may mark the nature of it, and that whereto it must be. The nature is, converting.  
Converting is changing. For better understanding whereof, we may consider the thing to be converted, the properties of conversion, 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 practice, and in the power, 2 living to godliness.  
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 known by this addition, their God.  
In speaking hereof consider the meaning, and of whom it is meant.  
Lord, doth signify the true God as before, and that most properly in his essence: but not so here, for God's essence is every where, and none can trune from it. But here it is put for God's favour, and will: so Zephan, 2, 3.  
So that here to the Lord, is to his will or liking. His will is our sanctification, 1 Thess: 4, 3.  
And indeed the Angel meaneth to the liking or likeness of God and his image. The beginning whereof is in faith, and perfection in wisdom and righteousness.  
So as that whosoever will truly turn, 1 Must believe in Christ.  
2 Must be holy, 3 Must be righteous.  
The addition whereby the Lord is made known, is their God, which are the words of the covenant. The foundation whereof is God, the parties covenanting, are God and the people.  
God bringeth all good things with him.  
He in covenanting offereth all good things. The people covenanting promise to do as a people should.  
Mark, 1 That though God offer a people never so many favours, yet there may be want of turning actually to God.  
2 That people professing themselves of God, may come short in doing duties.  
But of whom may this be meant? It is true of the whole Trinity: nevertheless here it seemeth to be spoken of Christ. For it is to be taken of him, before whose face john went; as Luc: 1, 17.  
Now sure it is, john was Christ's forerunner, and indeed john did point to the Lamb of God. john 1, 29.  
So as this place.  
1 Proveth that Christ is the true Lord God, as likewise Thomas calleth him. Ioh, 20, 28.  
2 That if we turn to God, it must be to Christ, and by Christ.  
3 That to the jews was Christ offered.  
The persons on whom this work is, are many of the children of Israel, that is. Israelites; the children of Achaians for the Achaians, son of man. Sons are posterity.  
Israel, before jacob.  
Mark that backsliding children may come of good parents.  
So as parents must not cease to bring up their children in the fear of God: and if things fall out otherwise in their children then they desire, to comfort themselves in their duties done.  
That though men have means, as these Israelites, yet they may be turned from God.  
Such as are Israelites, when means serve, turn to God.  
Many, not all. For all are not turned. Many turn at one man's preaching, and that but a while, why do we revolt, and not be confirmed, and grow, at so many and so long time preaching?  
verse, 17 Now followeth the cleared hereof, verse, 17. whereof we may speak generally, and specially.  
Generally, observing 1 That as the Angel would have Zacharie persuaded of this which was delivered so is it our duty to be thoroughly persuaded of the truth of that which God bewrayeth unto us.  
2 God caring so long before for his Church (it was above 400. years) he doth care for it in present.  
3 We may answer the Papists, who ask us where our Church was before Luther, the like might be said of the Church before john Baptist.  
4 This prophecy so long before uttered, & in time performed, may teach us that so shall other the word of God.  
In special, this verse is to apply the prophecy in Malachi, 4, to john the Baptist.  
Which is done, by comparing the persons, the gifts, the works.  
The gifts, that he should go before him in the Spirit, and power of Elias.  
Where is the gift, with some making known of the person.  
The person is said to go before him.  
This may serve to make known all servitors, of what sort soever generally, but more specially john the Baptist.  
All, that they must remember, they are before God, and so had need to deal from the heart, which if they do God seeing, they may have comfort whatsoever others think.  
Specially john, where we may consider, what he is said to do, and in respect of whom.  
He is said to go before, that is, live somewhile before him, in the public office of the ministery. For indeed so he did 6 months.  
This was but as a servant, to make way, for the master following to the embacing of himself.  
1 Mark that precedence in time, is no note of true advancement.  
2 Though it be to our own disgrace, in comparison of others, we must do our duties.  
In respect of whom, this is Christ. One would have thought that Christ should have gone before john, to procure credit to john, not to send john the weaker before him: but God in all his appointments must be obeyed.  
The gift is the Spirit, and power, which differ I take it, as general, and special, or cause and effect: spirit is general, power special.  
Spirit, doth signify the gifts of the Spirit, whereby john did his duty.  
john's duty was to preach repentance, and minister the sacrament of Baptism.  
The gifts necessary hereunto, were 1 knowledge, 2 utterance: 3 zeal, which hath a great love of God, and the people, which made him neglect no opportunities: 4 severe and strict life.  
Power, might signify the efficacy which appeared in john's preaching, but that followeth afterward.  
I take it therefore for a gift, whereby he could hold out in this his course against the scoffs of the jews, and frownings of all Herod's courtiers.  
These things in john were personal, and for that time, yet is there need of the like gifts for like persons in like times.  
Consider whether our times may not in some sort be like those.  
The likeness of persons, followeth in the person of Elias, though there be no note of likeness set out; so Esa: 1, 10. Hos: 3, 5.  
It is not meant that Elias should personally revive, or that by Metempsychosis, his soul was in john, as Pythagoras and some jews 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 upon Elizeus, that is, gifts like unto them. Otherwise accidences go not from subject to subject.  
Fitly may Elias and john be likened together in person, in respect of the corrupt times wherein they lived.  
Having not many associates in the pure worship of God.  
Elias having to do with Ahab and jesabel, john with Herod and Herodias.  
They were both of great zeal, of austere life.  
The jews were deceived, looking for personal Elias, so are the Papists, in the end of the world.  
Hitherto the likeness in gifts, the last is in work, to turn the hearts, etc.  
Where are three speeches, two of or from Malachi, the third of the Angel.  
The first, that he may turn, or, to turn the hearts, etc.  
Where is the thing he shall do, and the parties in whom he shall do it. The thing is, he shall turn hearts.  
Turn: is as before, shall cause to repent.  
Hearts, noteth the original of true turning, namely, the heart.  
heart metonimically is the soul, and so synecdochically the whole man.  
So as unless turning be from the heart, and the heart bring the whole man, there is no sound repentance.  
The parties are the fathers toward the children.  
Fathers and children all understand not alike. Some by Fathers mean the jews present, Scribes and Pharisees, elder in years, and above in place, by children, john, & the Apostles, to whom john by his preaching should draw them to join in faith and love.  
Others by Fathers understand the patriarchs, Abraham, Isaac, jacob, etc., by children the present jews, as john 8, 39, Math, 3, 9  
Ob. Why, but than it were fit to be said, the hearts of the children to the Fathers (for the Fathers now cannot change their mind) rather then of the Fathers to the children.  
Aun. You shall read the like phrases elsewhere in Scripture.  
Besides, by a certain metaphor, liking or misliking is ascribed to them in heaven. Though Abraham know us not, that is, hath no cause to like us.  
So Luke the 15, the Angels are said to rejoice: so hell, Esay, 14, 9  
The latter is most probable. Now these are put for that part of the triumphant Church, whereto here john below should gather his hearers, in unity of the Spirit, and faith, and obedience.  
For the Church is Christ's body, gathered together in one, whereof that part in heaven is one, this in the earth the other.  
Learn 1 what we should look to have wrought in us, namely, to be gathered to the Church, and in what order, namely, first to God, then to the Church.  
2 That he that is not turned to God, is not of the Catholic Church to his own comfort.  
3 So must men be gathered to God, as at one in themselves for faith and love, else is there no true turning.  
4 That here being turned to God while we are below, we are sure to have a part among the Fathers above.  
The second seech is, & the disobedient, to the wisdom of the just men, that is, he shall turn the hearts of the disobedient, etc. This speech is brought out as if it were in Malachi, but is not.  
Where we may see that there was an other Greek translation of the Bible used, than the supposed of the 72.  
It sufficeth us that the holy Ghost useth here this clause.  
Hear are only the parties mentioned, disobedient, which are turned to the wisdom of the just men.  
Disobedient here, are the children before.  
The word for the which disobedient is set in the Original, may signify either such as will not be persuaded to believe, or rebellious.  
Both doth imply some stubbornness, and therefore one 
* The Syriac.  translation hath it, stubborn.  
This is against means continued: so doth Steven charge the jews, Act, 7, 51. So saith God himself that he strove with the people before the flood, Gen: 6.  
Mark then how far a people may slide from God, even to be stubborn against him.  
If we take it for such as will not be persuaded: Think of:  
1 Gods care towards vile sinners, in tendering means.  
2 And that grace cometh not always with means.  
If for rebellious; first know what rebellion is. It is (I take it) to maintain force against ones Sovereign.  
This is metaphorically put for settled disobedience against God.  
Secondly, how grievous a sin rebellion is, look, 1, Sam: 15, 23, that is, wondrously displeasing unto God.  
Thirdly, how far one predestinate may run in sin, as to sin very grievously, like Manasses, Paul, etc.  
Fourthly, that to grievous sinners repentant, God is good.  
Fiftly, that these noted of rebellion, made a goodly show for outward things in service of God: so may others.  
These disobedient are noted to be turned, to the wisdom of the just men.  
Just men, are as before, the Fathers. Who are called just, for that Christ's justice is counted to them, and God's Spirit worketh justice in them, howsoever they have many infirmities beside.  
So must we be, with this must we comfort ourselves.  
All read not this alike. The Greek will bear as well by the wisdom, as to the wisdom.  
Wisdom, here 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 wisdom: which is a right and sound information of the mind in all profitable truth.  
This wisdom here meant, signifieth metonymically, the wise course or life led. Where mark: that,  
1 The godly are truly wise, and their directions right informations to wisdom, otherwise then the world thinketh. Memorandum, when they do according to the Word.  
2 They must walk wisely, lest they shame their profession.  
If we read it by the wisdom, then is it opposed to forcible means. For indeed true religion is never wrought in one, by compulsion. It is the gentle persuasion of the Spirit that winneth men.  
So as unless we bend our hearts to attend and mark, we shall hardly be won.  
If we read it to the wisdom, 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 own adding from God, to prepare, etc.  
This in effect is the same with the former. Where is declared, what john shall do, and upon whom. He shall make ready for the Lord a people prepared.  
The Lord, as it signifieth the true jehovah, so also Christ, as verse: 17.  
To make ready, is as the thing is: here it signifieth to make ready to receive Christ.  
Quest. Did not those who repent at john's preaching, and were baptized, receive Christ?  
Aun. Yes: but not so clearly, 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 fit for Christ.  
3 We must always be more and more fit to receive Christ.  
A people, is many, as before. People, is most usual term, to set out the jews by.  
Prepared, is (as I take it) appointed. For to say, to make ready a thing prepared, repeateth the same.  
I judge therefore, that the Angel meaneth, appointed from all eternity, & predestinated hereunto. So as whosoever is called and turned, is predestinated: neither are any converted who are not predestinated, and those who are predestinate, must be prepared to conversion or turning.  
Thus far the Angels first speech, his second or answering speech followeth, from the 18 verse to the end of the 20. And it is an answer of a demand, which Zachary made, verse, 18.  
First therefore we must consider the demand, which is the occasion: secondly, the answer, 19 and 20 verse.  
The demand is, than Zacharias said to the Angel, etc. Where is declared that he said, and what it was.  
That he said, than Zacharias said to the Angel.  
And here are to be considered, 1 the time, 2 persons, 3 thing.  
The time then, in Greek, and: it cometh to the same. The meaning is, that when the Angel had done speaking, not before, Zacharias spoke. To teach us,  
1 That we must attend to all God's word, and not leave to hear.  
2 It is a point of good manners, not to interrupt one in his speech.  
The person speaking is Zacharias, a just man, and yet here offending. So as just men have their weaknesses.  
Wherefore, 1 Godly men had need be careful over themselves.  
2 And wicked men have no just cause, to insult upon the godly for their slips.  
3 And again, godly men must not think their own estate desperate if they slip.  
The person to whom the speech is, is the Angel.  
Of this Angel before. It is not said that Zacharias knew it was an Angel, these are the Evangelists words. Neither was it much material he should have known it. He ought to have believed his message. It seemeth he knew not thoroughly, that he was an Angel, because the Angel telleth him, verse, 19, that he so was.  
Only the meaning here is, that Zachary spoke, to him, who appeared and spoke to him.  
If Zacharias did not know it was an Angel, mark that we had need look to our speeches. We speak & so do many times, before greater personages, than we think for, look 1, Cor, 11, 10. for the Angels.  
If he knew it was an Angel, and did not forbear, see the corruption of our heart, which cannot be kept in by the presence of Angels.  
The thing is, that he said.  
His speaking need not to be spoken of.  
Only mark in both, that even Zachary could not rest and settle himself upon the plain, and bare word of God.  
So hard a thing is it, for every of us to do the like, we must all be questioning and moving more speech. It was not so with Eli, Ezechias.  
That which he said, was, Whereby shall I know this? For I am, etc.  
It is of doubting, wherein he demandeth a sign, and showeth that he hath reason so to do.  
He demandeth a sign, in saying, whereby, that is, by what sign, shall I know this? He showeth his reason in the other words following.  
Now to demand a sign, may not seem to be simply unlawful, for Gedion did it twice. judg. 6, 37, 39, So did Abraham, Gone, 15, 8.  
And Moses covertly, Exod, 4, 1, and Ezechias, Esay, 38, 22.  
And yet craving this sign, he is not only rebuked, but corrected for it.  
For better cleared whereof, know that a sign in Scriptures is desired two ways.  
Either for to 

beget  
increase   faith.  
To beget faith, the jews desire a sign, and are rebuked, because they did not, nor would not believe without.  
To increase faith, did Abraham and Gedion desire a sign. For it is witnessed of Abraham that he did believe. Gone, 15, 6.  
Zachary did desire a sign in the former sort, and is justly punished therefore.  
It is worth the marking, that Mary's speech doth not much differ from this. Look Luke 1, 34, & yet her mind was far differing from Zacharias.  
1 Mark that likeness of speech, doth not always argue likeness of disposition.  
2 We hardly believe Gods bare word.  
3 It is a sin not to believe the word without a sign. Therefore Papists wrong themselves, when they require miracles for our doctrine.  
He showeth he hath some show of reason to demand a sign, for I am an old man, etc. And here it is well, that Zachary remembreth his condition, as we all should, old or young, that we are mortal.  
But evil it is that Zachary abuseth the course of nature, to impeach and weaken the power of God: as we many times do.  
Thus far the demand or occasion: now followeth the matter of the answer. verse 19, 20. Verse, 19 All which is to show Zacharias, that he had no cause to doubt, & that he should have a sign.  
But first mark, the Angel doth not shake of Zacharie, and give over further conference upon his unbelief, but yet vouchsafed to continue speech. So good is God to sinful man, so kind should we be in our charge, when there is no sinning wilfully, to follow and convince all we can.  
Now the Angel showeth, that Zacharie hath no cause to suspect him of falsehood, from his nature, office, & calling.  
Nature, for that he is an Angel, as appeareth by his name, office, and calling in the rest.  
No good Angel will, or indeed can lie, I am such an one: therefore.  
That he is such an one, appeareth by his name, I am, that is, I am called Gabriel.  
Mark first, if Angels words be true, much more Gods.  
The Angel telleth his name, to show that these are a part of those matters, that were before expounded by this Angel, to Daniel in his prophecy, and so to get the more credit.  
Where one would marvel, that a man seen in the Scriptures (as it is like Zacharias was) could be ignorant of this: but such are we most of us.  
Quest. Have Angels names? Look Tremellius notes on the Syriac Paraphrase in this place, and on junius upon Tob, 12, 15. Aun. I think they have not, for indeed it is not needful, God and themselves, knowing them, and distinguishing them well enough.  
And though GOD be said to call the stars by their names, the meaning is, that God knoweth them every one, and hath them at his commandment. So as when Angels are named, it is but for our capacity.  
The office is, that he is standing in the presence of God. It is a speech taken from men, showing special favour to their attendants.  
The Angel hereby meaneth, that he is not the basest even among the Angels.  
The Angels think no scorn to serve God: 2 they are very diligent.  
Though the phrase, meant, he is wont to stand in the immediate presence of God, yet we may learn, even in our places we are before God.  
The force of the reason is this, I am in very chief place, therefore I do 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 commandment from lawful authority to go.  
1 The Angel came not without sending, no more must any.  
2 The Angel being sent in matters of the Gospel, did not disdain: men should not think their sons too good to be Ministers.  
3 Men may presume they are sent, when they have a gift, and their use thereof is required by lawful authority.  
The message was to speak, and to tell these glad tidings.  
The Angel would not speak without God's direction, we must do nothing without the same.  
Even speech is a good mercy of God.  
Our hearts must needs be dull, when they will not believe glad tidings for themselves.  
Hitherto that Zacharias had no cause to doubt, now followeth touching his demanding a sign, which in some sort is granted. For, himself is the sign.  
Where we see, that a man in some sort may have his desire, and be never the better, as Lot, Genesis, 13. Baruch, judge, 4.  
So as that it is not good, to let ourselves lose to by and roving desires: but only to hang upon God.  
Verse, 20 Now in this 20. verse, where is the sign, is the 

Preface.  
Narration.    
Preface, in the word, Behold. It is an usual word in the Hebrew tongue, in turning the narration, to show some presently certain thing, not always a wonder.  
So as God can presently convince.  
The narration is in the rest, and telleth Zachary of a correction which he is like to have. So as,  
The godly are subiest to the cross. Not to discharge punishments otherwise to be suffered afterward: but,  
1 To bring them to see their sins: 2 To seek forgiveness of them in Christ. 3 To take heed of them for afterward. 4 To exercise their faith, and repentance, stir them up to prayer, humiliation, compassion, etc.  
So as that when we have any cross, we should use it to these ends.  
Of this cross are noted the 

kind, dumbness.  
continuance.  
cause.    
Kind, in that it is told him he shall be dumb, and not able to speak.  
1 So as we must acknowledge speech to be the gift of God.  
2 That God can punish like fault with like correction. He that believeth not the word, shall not speak, he that harkneth not to God's word, shall speak none of his own. etc. Take heed then of sin, for as every sin hath his bait, so hath it a whip.  
3 That God in the midst of punishments is merciful. He leaveth to Zachary his hearing, seeing, understanding, etc.  
There is none of us, but in our greatest crosses, we may observe many mercies of God towards us, so as we ought to forbear murmuring, and exaggerating our griefs.  
The continuance is, until the day that, etc. This was over or under ten months.  
So as the cross continueth sometimes somewhile upon God's children, this could not be but great, that Zacharias speech, which was wont to be used in profitable matters, for teaching his household, 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 spiritual provision for the bearing of them.  
Now God limiteth this time, to make Zachary as desirous of a son, as he was distrustful, when one was promised.  
The cause remaineth, because. etc.  
Not to believe, is not to believe the truth.  
It is a fault, not to believe God's word, how improbable soever it seem.  
1 An Angel is not to be believed, if he speak otherwise then is written.  
2 Angels and Ministers words from God must be believed.  
3 Every parcel of God's word, in time shall be performed.  
Thus far the Angel's speech alone: now follow certain events with it, and upon it. verse 21, 22, 23. And those are three, 1 Zacharias tarrying in the Temple, ver, 21, 2 His dumbness, verse 22. 3 His going home, ver, 23.  
Zacharias tarrying is first set down, in that it is said, he tarried in the Temple. Secondly, it is set out, 1 by the people's waiting, 2 by their admiration.  
In the setting down, are the person, place, of both which we have spoken before.  
The thing is tarrying, that is continuance of time, more than usual. The usual time was, while the incense was burnt. This when God otherwise would, Zacharias did exceed.  
So as it may justly fall out, that holy assemblies may longer than ordinary, be continued, namely, when just occasions warrantable by the word require.  
So as men must not at all times, tie such exercise to the same stint of time.  
Nor blame their Zachariasses, if they sometimes continue longer then at other times.  
Mark also that sometimes good customs may be overruled, by an higher commandment of God.  
Zacharias tarrying, is first set out, by that the people waited.  
The people, as before, many together.  
Waiting, was their tarrying till he came.  
Which they ought to have done, for that Zacharias was busy with God for them.  
So as though all must be diligent, yet if there should be any waiting, people (in matters of divine worship) should wait for Ministers, rather than Ministers for people. Look Cornelius his fact, Acts, 10, 24.  
And indeed for people that have not prepared themselves at home, timely repairing to the assemblies, may supply domestical wanting preparation.  
Men attend upon Lawyers and Physicians, though they pray and pay.  
Note beside, that the people departed not, though Zacharias tarried longer than ordinary.  
It is a fault in people, when Ministers at set times are feign to attend upon the people, till they come.  
As also when the people departed, before the assembly be orderly dismissed.  
The people's wondering noteth, 1 That they thought it a strange thing. So as Zacharias did not use to break good customs, 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 dumbness, Verse, 22 verse, 22. And this is set down shortly, and more largely.  
Shortly in two degrees, 1 That he was dumb. 2 Continued dumb. And of both these, somewhat was spoken before.  
The larger setting down of these, is in three points: 1 From the presentness. 2 The occasion. 3 The effect.  
The presentness, that as soon as ever he came out, he could not speak.  
So as we must be persuaded of God's almighty power, who can say, and do, and fear his threatenings, lest they fall presently upon us.  
Quest. Why is his dumbness at his coming out noted?  
Aun. For that either he should have used some speech of edification unto them, or made some defence for his long tarrying, or dissolved the assembly with the blessing. Numb. 6, 23.  
The occasion is seeing a vision. And this is noted to be known by the people, and to have been in the Temple.  
Vision is a sight, one of the means whereby God opened himself unto his people.  
This was sometimes to the mind, sometimes to the body and eyes. As here in this place. For it is most probable, that the Angel appeared in some visible shape.  
Now these visions were of special favour, and not ordinary.  
So doth God grace his children, bewraying himself more familiarly to his children than others, if not by such visions, yet by the word and work of the holy Ghost.  
So as the godly should comfort themselves in their estate, and the wicked have no cause to contemn them.  
Quest. Are we now to look for such visions?  
Aun. No. For Christ is he in whom God hath spoken to us. Only the visions we are to look at, are in the word and Sacraments.  
Luther saith notably, that if God should offer him a vision to confirm him in the truth of his doctrine, he would refuse it, he had such evidence for it in the word.  
This vision the people perceived that Zacharias saw.  
The word perceiving, in the Greek is, knew.  
To know is without dieceit to perceive. This perceiving is 

infallible,  
probable.    
Probable is here understood; for the people might have been deceived.  
Ob. Zachary might have seen some evil sight, which might thus have affected him.  
Aun. True: yet Zacharias godliness made them think the best of him. So as,  
Godliness purchaseth credit where it is.  
Men ought to presume the best of godly men.  
This vision was in the Temple. Which may encourage us to serve God in our places, for then God will one way or other show himself favourable unto us.  
Now followeth the effect whereby is proved Zacharias dumbness.  
For proferring to speak he could not, but was feign to use signs.  
Ob. One may think that Zacharias finding his unability to speak, was unadvised to use signs, to his own discredit, which could not otherwise be in some of the people, and did not rather withdraw himself.  
Aun. Men must not when God is to be glorified, though it be to their own shame seek shifts, and cloaks.  
The third and last remaineth, Verse, 23 and is his going home to his house. Which is set out by the time, when the days of his office were fulfilled. And here first mark the words, than the matter.  
Days, signify time, fulfilled, accomplished; or continued.  
That which is here translated office, and so by the vulgar, is Act, 13, 2, interpreted saying or singing mass, by the Papists. And yet one would marvel why they should so take it there, and not here, or refusing it here, should understand it there.  
liturgy, signifieth any public service: look Rom: 13, 6.  
The matter is behind.  
It may be demanded, how many days his office lasted?  
Aun. I think seven, as may be gathered 2, King, 11, 9  
Sure it is, that Zacharias did not departed, before they were run out.  
Ob. How could Zacharias discharge the Priest's office, lacking speech?  
Aun. Others supplied the duties of speech, he did that he could, to look to the lights, incense, etc.  
So as we must be willing to do what we can, when we cannot do as we should.  
As sure it is when the days were over, that then he went as to refresh himself after his labours, so to fit himself by study for afterward, as also to do the duties in his private family.  
So as that Magistrates, Ministers, and others in place, are to have convenient refresh.  
Now for the better understanding of his going home we must know, that,  
1 The public worship of God, was to be performed at jerusalem.  
2 The Priests did not all dwell there.  
3 They came from their own houses, and had chambers about the Temple, that they might be nearer to their business, Neh: 13.  
So have our termers towards Westminster.  
The Papists gather from hence that Priests should have no wives, as well might they say no houses, and say the like of our Lawyers, who go to London to the term.  
Zacharias house was in the hill country of judea, a mile from Emaus.  
For better understanding hereof, know that, the levites had 48 cities: the suburbs, 2000 cubits, which is a good mile on every side, so as they might keep cattle, plant, have gardens, walks, etc.  
Hence appeareth that they had sufficient, certain, and such maintenance, wherewith 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 us.  
Hitherto have been such things, as the Spirit of God thought good to set down before the conception of john, Verse, 24 now followeth the conception itself in part of verse, 24. And after those days his wife Elisabet conceived. And here is nothing hard: the person his wife Elisabet, hath been spoken of before.  
The thing, conceived, few are ignorant of: the meaning is, she had the material beginnings of john in her. This indeed was the more strange for her age.  
Yet no word with God is impossible.  
The last is the noting of time, after those days.  
Days in scripture are usually put for time, as before, verse, 5.  
These days are noted by those.  
Quest. Which days may some body say? Aun. Of the fulfilling of his office. The time is not precisely noted, and the longer it had been after, the greater had the miracle been.  
Some guess at the time, thinking it was. Septemb: 24, or there about, in the year of the world, 3965.  
Yet the scripture hath not curiously set this down, no more hath it many other such things, to teach us, that,  
The ignorance hereof shall not hinder our salvation, and how we should bestow most pains about the chiefest things and of greatest worth.  
Thus much for the conception, the third and last about the conception that remaineth, is here noted to be in things which fell out thereupon.  
And they are the effects of Elisabet, in 

deed, verse, 24, 25,  
speech.    
In deed, that she hide herself five months.  
And here the person need not be spoken of. The thing is her hiding of herself. The word in the original signifieth very secret hiding as round about.  
Hiding is coming in less company then ordinary.  
All women should less come in company then men, they must not gad, but keep house. She now kept more close than women, and then herself was wont.  
It is like she did not this without liking of her husband.  
Only the time may a little be thought of, five months.  
A month is here to be taken as women in their matters use to count a month.  
Quest. But why five? Aun. divers answer diversly. Piscator thinketh it hard to be told why: Beza allegeth three causes, either for that all jewish women used to do so, or did misdoubt whether it would fall so yea or no, or hiding herself so long, and then coming abroad on the sudden, the wonder might seem the greater.  
Chemnicius, for that she was ashamed to be thought to have lust now in her old age, as Sara, Gen: 18, 12.  
I may crave leave to speak my mind. It was, I take, it that she might at her first coming abroad, be able to convince that she was with child.  
divers do mark other men's wives.  
Some have showed to others and seemed to others to have been with child, and were not, as Queen Mary. This is by a timpany or mole.  
Now it is and was more a blemish among the jews to count of children before they had them.  
It is received that at five months end (though indeed it be before) the child is quick. Therefore she tarried till then, according to the opinion of women, that the child being quick, might evidently confirm to her that she was with child. A month after, it sprang strangely.  
And here have we example of good discretion and human weakness.  
Discretion, in that she was willing to prevent foolish speeches and jests, so should we do, and look warily to ourselves.  
Of weakness, for that it seemed she feared more than she needed, having God's promise, and having done no fault. This must we take heed of. Many for want of finer apparel, come not to Church. This is a fault.  
Her speech is, that she said, and what.  
It may be questioned. Whether she spoke in her own heart, or other folks ears?  
Aun. Yet she came not abroad, it was but therefore to herself, or in her house.  
Sure it is she marked Gods favourable dealing toward her: so must we.  
That which she saith is, her acknowledging of God's goodness to her, ver, 25. Where she noted the kind of the benefit received, the giver, the time.  
The kind of benefit in two degrees 

thus,  
taking away rebuke.    
Thus: seemeth to note distinct remembrance of God's kind dealing toward her, even in many particulars, so have other of God's children done, so should we.  
The giver is the Lord, that is God. Who indeed giveth all good things, and is to be acknowledged the Author thereof, and the stranger the thing is, the more. Men must not therefore only marvel, or jest at a strange thing, but give God the praise.  
She increaseth the benefit, by saying, he hath taken away my rebuke.  
Rebuke, is any thing to one's discredit.  
God's children take to heart such things.  
God when pleaseth him, relieveth his children even in these things, so as we must wait upon him.  
And seeing that the world layeth 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 kind most rebuke one another.  
The time, in the days God looked on me. God's looking is a borrowed kind of speech.  
God looketh to all his creatures by his providence, to his children in special love.  
She ascribeth this benefit to God's favour, not to any desert of her own.   

¶ Thus much of the conception of john.  
Now followeth an other part of the story of the Gospel, to wit, the conception of our blessed Lord jesus Christ.  
Verse, 26, This is set down, Luke, 1, 26, verse, to the end of 38. Some do set before this the Genealogy of Christ, as necessary for the understanding what Mary was. Nevertheless, for that I see more go on with the conception of Christ, & if time should be respected, it might as well be set before the conception of john: as also for that Luke writing very orderly, setteth not down his Genealogy till his Baptism, and none have their Genealogies noted which are not borne, I think it not amiss to go on, especially, for that the Genealogy is rather of joseph then Mary, as may appear by Matthew 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 marvel, why this feast should be kept to the Church in honour of the Virgin, and not of Christ, but that the Romish synagogue is thus given over. 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 shallbe such a conception: and it showeth the time, persons, place.  
The time was in the sixth month. The person 

one scent,  
to whom he was sent.    
The place Nazareth, a city of Galilee.  
The time is noted to show (if any man list to try) that this agreeth with the prophecies, especially of daniel's weeks, which now began 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 even of less matters.  
So as the jews, and whosoever not believing this, do sin grievously.  
This time is the sixth month.  
Month is to be understood according to the mind of the writer, and the order of the country which he meaneth.  
Luke speaketh here, after the account of jews.  
The jews had in a year months (thought otherwise differing from the julian) in number, 12. The first Nisan, answering to March, and so forward. Though the order of the number of days be not alike.  
So that a month here is the twelft part of the suns year, month is of the moons motion, so as we may see that verified, Gen: 1, 14. God's people can use the stars aright for times and not for judicial Astrology.  
This month is said to be the sixth. sixth is a note of order, for as the beginning from whence one accounteth is diverse, so may be the sixth month.  
It may be demanded, whence one should begin to account to number this month the sixth?  
Aun. Sure it is that among the jews, there were two manners of reckoning the month of the year. For, for religious uses and festival times they counted Nisan the first, and so forward, but for civil, they counted the seventh the first. Look Tremellius on Exod, 2, at the third verse.  
But I take it, that in neither of these respects the Evangelist thus writeth, but only in respect of the former narration. Meaning that it was six months after that the like message had been brought to Zachary.  
Indeed it was in the first month of the year, so to be accounted for religious uses. For six months before to Zacharie in the other beginning was that message done.  
Now then counting from the annunciation to this, it appeareth to have been in Abib or Nisan, answering partly our March, so as yet Christians keep this feast, 25. Martij.  
Now surely it is worth the marking, that the Annunciation to Zachary, was in the beginning of the civil, and this to Mary of the religious or ecclesiastical year.  
Quest. But why was it just six months after?  
Aun. I think, that not only in preaching, but in being borne, and even conceived, john might appear to be a forerunner of Christ: as that there might be thought no confederacy, the one coming so near the other in time.  
Que. Was the sixth month ending or beginning?  
Aun. Ending.  
Learn by the former that one may go before in time, and come behind in grace, as john did in respect of Christ.  
So as that none of us should prefer ourselves above others, only in respect of age.  
2 And that john though he were Christ's elder in bodily conception, yet seeing greater graces of GOD in him then in himself, preferred Christ before himself, teaching what we should do likewise.  
The person sent, was the Angel Gabriel sent from God. Where is his nature, name, and calling.  
Nature, Angel, as before in the 11. verse.  
Que. Why was an Angel sent, whereas the preaching of the word being a greater matter, is by men?  
Aun. The preaching of the Word is ordinary, & must be by ordinary means, this is extraordinary: as also for that isaack's, Sampsons' births, were foretold by Angels, good reason than it was, that this much more should be so, as from the beginning to strike into the considerers minds greater reverence.  
1 Shall God send his Angels, shall not we be willing to send our children about God's business?  
2 Or shall Angels be willing to go, and we unwilling?  
3 Neither can it be chosen, but God loveth us dearly who sendeth his Angels.  
4 And maketh high account of these matters, whereabouts his Angels go.  
So as if we do not heed them with all reverence, we sin.  
5 Gods sending an Angel noteth his own mighty power, who is even over Angels, so as he can send them, and none but he. No creature hath authority to command an Angel good or bad, but God.  
So as that even Witches can not send evil spirits, but by the sufferance of God.  
The Fathers often write this Angel, Archangel, without any great warrant.  
The Angel's name is Gabriel, as before, verse, 19  
Tremellius noteth on the 1 Luck: that Angels are not named in the old testament before the people's coming out of captivity, yea, before, though they were asked of their names, they concealed.  
After the captivity they are called by names.  
We must take heed of curiosity, to search no further than God hath made known. The Rabbins have divers names for Angels good and bad, they say, he who tempted Eve was called Samaell, etc. Munst: on Math:  
These things are needless.  
Let us know that Angels though they be never so many, are known a sunder of God; and are but servants 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 Trinity.  
This which is said of the Angel, is true of any rightly doing his duty.  
So as men had need take heed how they refuse such as are sent, the contempt redoundeth to the sender. Men sent, must make conscience, as coming from God, and withal, not doubt of good success.  
This made the Galathians so well to think of Paul.  
The thing is sent, Sent implieth furnished with a gift, called upon to use the gift.  
Gift is ability to do a duty. One is called upon, when one's heart is stirred up to use this gift, and others for whose use it is, require the same.  
So as none must presume themselves to be sent in whom these are not.  
In whom these are, they may have comfort that they are sent.  
The Angel presently sent was able to do his duty. So should we all be furnished, not to learn when we should practise our duties.  
The place followeth, and first generally, afterward specially.  
The general place is a city of Galilee, called Nazareth.  
Where is the 

province, Galilee  
city, Nazareth.    
In Asia the less, is Syria, in Syria is judea, in judea is Galilee, having on the North, Tyrus, on the South, Samaria, on the West, mount Carmell.  
It is so called for the near 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 Solomon's time Gentiles dwelled in it, or for that Solomon gave 20 cities in it, to Hiram a Gentile 1 King, 9, 11, or for that it was utmost of Palestine, and nearest 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 do with others, we may see there was a Tetrarch of it. Luk: 3, 1.  
One might have thought, that Italy, or some other country, might have been chosen, especially considering Ioh: 7, 52, and that one writeth, 
Ortel:  that the other jews were wont to mock the Galileans, as we may partly see in that speech, Thou art a Galilean.  
And indeed so said julian the Apostata, Thou hast overcome me O Galilean, to Christ.  
Learn, that even pharisees, and learned men may be deceived.  
2 T●● God is not tied to any place, but is free as pleaseth him to do, so as in respect only of place, we should think ourselves neither better nor worse.  
3 Never judge of a man by his country, as to say borne here, therefore of this or that disposition, grace worketh wonders.  
4 Good people in not the best places are the same.  
5 There is use even of Geography, and such knowledge.  
6 Use often is not sufficient to gather for ever.  
The city is Nazareth, in the tribe of Zabulon. Hereupon was he called a Nazarite, and all that believe in him, Act: 24, 5.  
The Papists tell strange things of Mary's house, the translation whereof, erected the Lady of Lauretto. See Adrichom.  
Nathaniel thought that no good thing could come out of Nazareth, Ioh, 1, 46, and yet Christ was conceived there.  
No doubt the town in former time had been so evilly disposed, as that it had discredited itself for afterwards.  
One would have thought that Jerusalem had been a fit place for the mother of Christ to dwell. But mark,  
1 God seethe not, and judgeth not as man seethe.  
2 People who dwell in towns, had need to look to themselves, not only for themselves, but for others & after, lest they hurt and discredit.  
3 What a credit it was to whole Nazareth, that Mary lived there, so are good persons to their places.  
4 Gods Angels can find out any of God's children in what corners soever they lie.  
5 Gods children are not given to affect greatness of place, to forsake Nazareth to get them to Jerusalem.  
6 In any case to take heed that we put no holiness in Mary's house, as the Papists. God is not tied to the walls.  
7 Nazareth now being possessed by Arabians, teacheth that there is no privilege for places.  
The person to whom the Angel was sent, Verse, 27 was a Virgin, affianced to a man whose name was joseph, of the house of David, and the Virgin's name was Mary.  
The first mark is, that she is a Virgin. A Virgin is of verginitie, Virginity is chastity in never-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 ever, in that it is to be thought that so chosen a vessel for such a purpose, was kept holy for ever unto the Lord.  
Ob. 1 Christ is said to have brothers and sisters. Aun. That is according to the Hebrew phrase, kinsfolk.  
2 Until may seem to note knowledge for afterward. Aun. Until is many times put for, for ever Math: 28, 20.  
Some inquire whether she were a vowed Virgin or no, and Papists think that she was vowed. But it is not likely, for that no such vows were in use among the jews, and she was betrothed, with purpose to have solemnized marriage. Math, 1, 18. It was a blemish to jewish 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 have rest, till she had an husband. The jews did highly magnify marriage.  
Others set down her age, about 15 or 16 years: that is not sure, certain it is she was not old.  
And that she was a virgin, Esay noteth, 7, 14, which the jews with all their glosses cannot deface. It is noted as a wonder, it hath the letter He of notice, etc.  
And very expedient was it that she should be a Virgin. 1 That Christ might not be gotten by sinful man, 2 and might not have two fathers.  
1 Now whatsoever be here noted of Mary for virginity, none must fond affect virginity, she was extraordinary, and had a gift, others with whom it is not so, aught to marry.  
2 She being young, we may note a pattern of rare grace and godliness in corrupted times.  
3 We shall never spiritually conceive Christ in our hearts, unless we be pure virgins to God, having nothing to do with love of sin.  
The second mark is, that she was affianced to a man whose name was joseph. etc. Where is noted her disposition to marriage, and the party to whom.  
Her disposition is, affianced. Affianced is, as we speak, betrothed or contracted.  
Some make two sorts of affiancing: 1 Promised barely for marriage: 2 Given to marriage, but not known.  
The Papists understand the latter here, though only the former be meant, as may appear, Math, 1, 18.  
Quest. Why was she betrothed?  
Aun. 1 For the honour of marriage: 2 to avoid all just blame among the jews: 3 that she might have safeguard & succour in flying to Egypt: 4 that none by her example might have colour of unchastity: 5 Some say, that the devil might not know the conception of Christ.  
This her being affianced, was according to the word of God, as may appear in the old Testament, and according to the order in the Church of God, & is very requisite, not only, 1 for the further increasing of love: 2 and preparing to matrimonial duties: 3 but that such a straight knot, might be leisurely tied: 4 So as if any thing were to be altered, it might in time be prevented before consummation: 5 as also that men and women might with the more gravity and reverence come together, not as Beasts, or birds, which choose their makes, and company presently.  
Quest. What is affiancing? Aun. It is a promise lawful, mutual, voluntary, of marriage, between a man and a woman marrageable.  
A promise, I take, to be a manifest present bewraying of the mind to do a thing, by words, writing, or deeds, or signs present: so as that it is not enough to have a purpose or intent, wish, etc.  
A form 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 lawful, by God's laws, and men's laws. This stretcheth very far.  
Marriage by God's law must be: 1 in the Lord: 2 approved by consent of Parents, if there be any.  
Man's good laws must be kept.  
Mutual, is of each to other.  
Voluntary, requireth that it be not compelled, each party must be willing, and cheerful with it.  
The thing that affiancing respecteth, is marriage. It is only betwixt two persons. Marrageable, are such as for age, religion, kindred, etc. may lawfully marry.  
Now this affiancing should be. 1 with reverence in the presence of God, and calling upon his name: 2 and before godly and faithful witnesses.  
There is no time appointed in the word between affiancing and marrying: only good orders in Churches require thrice publishing.  
Two sorts are here to be blamed, 1 Who neglect to be affianced, whereas the practice is in the word of God. 2 Who closely without due reverence or witness, contract themselves.  
The party to whom she was affianced for sex, a man, for name was joseph, for blood of the house of David.  
It is needless to speak of the signification of the name, whereof look Gone, 30, 24, or to show that names of good men are recorded in scriptures, to teach us that they are not forgotten with God, and that such names should be given, which may put in mind some good thing.  
This joseph is noted for a good man, of an honest trade of life, though poor. With such, according to our places, should we be willing in marriage to match.  
His blood, of David's house, that is, line. This is added to note the stock of Mary. For the Tribes were kept distinct, and married within themselves, save that of Levi, and to show the fulfilling of God's promise to David.  
But mark how God fulfilleth his promise, he keepeth and performeth the spiritual and best of it, the other is not material.  
David's kingly outward estate, doth not here appear. joseph was but poor.  
Mark 1 that houses decay: 2 and that joseph of a great house, being in poverty, standeth not upon his blood, but falleth to some honest labour, so should we in like case.  
The third mark is her name. Mary, the same with Miriam in Hebrew, and the old Testament. The signification and cause of giving are not hard to be found.  
There were divers Maries. Hear no difference is made, for that she was very well known, and need not further to be spoken of.  
Now the Angel is further made known, by his going in to Mary, by his speech, by that which fell out thereupon, namely, her fear.  
Going in to her, noteth the place, and the Angels being where she was.  
Quest. Where is it likely that was? An. Within the house, in some private Chamber or closet. For women are willed, 2, Tim, 5, to keep house: so is Sarah said to have been in the Tent, Gone, 18, 9 And one who is often in the street, is noted in the Proverbs of lightness.  
Mary therefore being a virtuous woman, sure it is she was within, & no doubt praying, reading, or doing some good thing.  
Hear note, that Parents should keep in their virgins. 2 That virgins themselves should be no gadders abroad: 3 That young men should not intrude into Virgin's company. 4 That when virgins are in the house, they should spend the time about some profitable business, not only be tricking up themselves, etc. 5 Lastly, that bestowing ourselves well at home, God's Angels will find us out, and we 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 salvation, of comfort, of particular message, of answer.  
That of salutation, Verse, 28 is verse 28. Where first we must remove the abuse, and then consider the things which we 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 up together, by fetching from other places, as blessed is the fruit of thy womb, by adding the name Mary, jesus, Amen.  
2 That the simple are abused by the translation of full of grace.  
3 That contrary to all warrant it is appointed in such sort, as is among the Papists, to be used.  
4 That it is appointed as a prayer. Whereas we should no otherwise use it then the Angel, who used it in salutation, as also for that the words themselves are of salutation.  
It is said, it is of thanksgiving, and so may be in kind of a prayer.  
Aun. It is not. And if it should be of thanks, it should be to God.  
Stapleton addeth, it may be a prayer by way of insinuation, as that, Behold, he whom thou lovest is sick: and, If thou wilt, thou canst make me clean.  
Aun. If it be a prayer, it must have commandment, and promise, it hath neither. And if it insinuate, it must insinuate somewhat: here is nothing.  
Ob. It may be used as a salutation. Aun. No. A salutation is civil, the Romanists appoint this to be used religiously. Again salutations be to persons present, the Virgin is absent.  
Ob. Why may not she as well be present in spirit, as Elizeus and Paul?  
Aun. Paul's presence was his allowance, Elizeus was an extraordinary sight, which when they show in Mary, we will believe.  
5 That it is so often repeated, especially in their Rosaries and penances. That their should be ten Ave-maries to one Paternoster, and that 150 Ave-maries, with 15, paternosters make a Lady's Psalter.  
This is mere babbling and lip-labour, not needing further confuration.  
The Papists are impious that abuse Christ's practice of thrice repeating the same, for theirs in this.  
As weak are the Rhemists and Stapletons' reasons, from the honour of the Virgin, for that this is the first message of the incarnation, and is a sum of the Gospel. All is false.  
Thus much for removal of the abuse: now followeth to consider what we must learn thereby, which will appear when we know the meaning thereof.  
This first branch hath, 1 Forms of salutations, to wit, Hail: The Lord with thee. 2 Titles in saluting, as, Freely beloved: Blessed among women.  
And that both are double, it teacheth that these things are not to be neglected.  
The former form of salutation translated Hail, might better be, rejoice, not only for agreeing with the original, but to prevent superstitious curiosity, arising out of the Latin ave, for Eva and sine-vae.  
Salutations have been divers, health, peace, joy, prosperity, etc.  
Hail, is as much as health, as being a good gift of God: but here it might more fitly be turned joy or rejoice, & the Angel's speech, the giving of the joy, which no doubt but he meant most heartily.  
1 Mark the servants of God are not rude and uncivil, they neglect not so much as salutations.  
2 They perform them heartily, not only in show, as the greatest part in the world now do.  
3 They have good forms of salutation, not profane as many have.  
4 And sithence the Angel wisheth joy, we should labour for true joy, and even holy rejoicing in the favour of God.  
The former title is, freely beloved, according to the Greek, as also Sa and jansenius judge, whatsoever other Papists think of fullness of grace, whereas in Christ only is fullness.  
And sure this was very fit, lest Mary might be puffed up with conceit of her own holiness.  
Now if Mary were freely beloved, who can deserve? and if the Angel admonished her thereof, it is good for us to admonish one an other, and surely there is good use hereof.  
To teach us humility, and to make great account of the gifts of God.  
The latter form of salutation is, the Lord with thee, is, or be. It was an usual manner of salutation among the jews. judges, 6, 12, Ruth: 2, 4, Psal: 129, 8.  
And wisheth all good. Now mark wherein is good, in that the Lord is with us, that is, in every sort favoureth us.  
So as ourselves must labour for this, must endeavour one to an other.  
And if this be wished to Mary, much more had every one of us need thereof.  
This is said of living, and to present, not of the dead.  
Even our ordinary salutations should savour of grace.  
The other title is blessed among women. The like is Iudg: 5, 24, that is, in comparison, or above other women.  
This being blessed, signifieth that God doth favour her in special sort. And that men do praise and shall praise her. For so blessing & being blessed in divers respects doth signify.  
Blessed of God, is favoured of men, is praised.  
Now God did favour her, not in giving her only saving grace, but in choosing her to be the mother of God.  
The like favours of God are we to acknowledge in ourselves, and others.  
And though we do not bodily bear Christ, yet if we plant him or bear him in our hearts by faith, it is a great mercy, which we must acknowledge in others, and in ourselves.  
2 God when it pleaseth him, even bestoweth upon his children true praise in the judgement of his Church, so as we may know we shall have it, if God think it good for us. Otherwise, let us not look for it.  
3 This acknowledging hereof in the Angel, showeth that there is a time when one may be put in mind of the true praise he hath: 1 True praise. For false, I take it, he is not to be acquainted with.  
That is, when the party told hath such grace, as to ascribe the glory to God. 2 When the thing praised, is a most excellent and manifest gift of God.  
3 When the party praised, had need to be heartened, & encouraged in God.  
4 When the party praising, doth it, that GOD may have the glory, not to flatter. etc.  
4 Women may learn what is their true praise. To have favour with GOD, and to conceive Christ in their hearts by faith, not their gay coats, and other tricks.  
The speech of comfort followeth, 29, 30, ver: Verse, 29 Where is the occasion, and matter of it.  
Occasion, verse 29. Her being troubled. This is set out by two, means thereof and the effect.  
The means are, the sight of the Angel, and his speech.  
She saw him, for that he 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 run, and not to revelations.  
She was troubled. Troubling as before in Zacharias, it is taken from stirred water, and signifieth perplexity of thoughts, when one cannot tell what resolutely to think. Where mark,  
1 To what pass and perplexity God's children sometime may come.  
2 As that they do not slightly consider great things.  
3 But consider God's works with fear.  
FINIS.    

AN EXPOSITION upon the 1. of Peter.  1, Peter, 1, 13. 
¶ Trust perfectly on the grace that is brought unto you by the revelation of jesus Christ.  
AMong the sundry duties in this Epistle, and other Scriptures, enjoined Christians, this in this place is not least, and should not be last: which for that the several words do signify diversly, is not all understood alike of all, & had need in general to be cleared that way, before we can in due sort profit thereby.  
Trust, in the Greek word is hope, and is taken sometimes properly, and other times unproperly.  
Properly, it signifieth to look or wait for a thing to come.  
Unproperly, it is the same with believe, trust in a word, promise, or speech: and the doubt here is, which way we should take it.  
Also grace, for sound is a Latin word, of gratia, & signifieth favour or liking, and is put, sometimes for the wellspring of all good things from God to us, as in the beginning of divers Epistles, Grace and peace: otherwhiles for some particular love token that cometh from thence.  
And that not yet after one sort, for often it signifieth such a love token which we have here, which usually is called grace: and more seldom, for that which is afterward in the life to come, as in 1, Pet, 3, 7, it seemeth to be.  
Now, though it be certain, that some special love token be here most chiefly intented, yet all do not agree, whether such as is in this life, or afterward.  
Again, brought, may be said to be that which now is brought at the instant, and present time, or that which shortly shall be.  
So Math, 3, 10, every tree is said to be hewed down, for shall be hewed down. And Revel: 22, 20. I come quickly, for I will come quickly, because he will certainly come, and it will not be long ere he come: so for grace brought, either now or afterward.  
Last of all, revelation of Christ, when Christ is revealed, that is, gloriously at the last day, or when Christ revealeth himself by his word or Spirit, now in this life.  
The sundry senses of these words, have caused that divers learned men have thought divers ways of this Scripture, and taken the meaning to be not the same.  
Some thus: Look for the glory that shall shortly be brought unto you, at the glorious appearing of jesus Christ.  
Others thus: Trust on that present grace, that now is brought unto you, by jesus Christ himself, revealing and opening the same.  
Both are good, and agreeable to Scripture, and each have the countenance of learned men. Yet one place can have but one proper meaning. Neither must we only care that interpretations be true, but that they be fit, and stand on their own bottom.  
I judge that the latter is the better.  
1 Because it more agreeth with the plainness of the words, so as that scarce one is taken out of the own proper signification.  
2 It is very rare, not twice (that I know) that grace is put for glory, as it should be here by some men's judgements.  
3 Seeing Peter had mentioned the last end before, verse 4, 5, it is most likely that now here he should set down the way and means that bring thereto.  
4 If the former should be meant, then must the Apostle repeat that here, which he had set down above, verse 7, which is not likely so soon, considering how short and press Peter in his writing is, without needless tantologies.  
5 It seemeth that the order of his writing should point to the later, for being afterward to entreat of obedience, he here layeth a golden foundation of faith before, from whence the building of all good works is to be reared.  
6 And lastly, the latter is the more fuller, for thorough, belief in grace, is a certain pledge of glory: a man may look for glory, and have little grace, and if nothing else hinder we are to take scriptures in the largest meanings.  
The general meaning thus being cleared, the drift & intent of all, is to set out the excellency and necessity of trust.  
And here are two things to be considered: the one that, whereas endeavour is to be bestowed, (for it must needs in nature be first, howsoever in words it be not so) and the endeavour itself.  
That where about endeavour is to be bestowed, is grace brought unto you, by the revelation of jesus Christ.  
The endeavour is, trust perfectly in or upon it.  
That whereabout the endeavour is to be, is barely set down, or further set out.  
Barely set down, in that it is said to be grace brought, further set out by the persons to whom, you, by the manner how, by the revelation of jesus Christ.  
The bare setting down hath the kind of the thing, grace communicating of it in the word brought.  
Grace is as before, flowing from the fountain of all favour and liking, and is some special love token from God to us, as in sundry other places of scriptures. Ioh, 1, 16.  
Now this grace or favour is not every one, but some choice and special, and is indeed that which Paul calleth to Tit: 2, 11, saving, or bringing salvation, neither can it be any other, for than would not the Apostle wish us to trust perfectly upon it; for so should we be deceived, if we could not be saved.  
Now this grace of salvation is nothing but whereby we are recovered out of wretchedness, and thraldom, to sin, hell, and damnation, and restored into the favour of God, in this life and for ever. Which now is not one only grace, but hath a storehouse indeed & treasury of all good graces in it.  
The choicest jewel of all, is Christ, God and man our Saviour. For so is he called, john, 3, 16, so God loved the world that he gave his son, not only as a gift, but (as the saying is, give the best) the gift of gifts, in whom are hid all treasures of wisdom and knowledge, Col, 2, 3, the spirit without measure, Ioh, 1, 14, not only for himself but for his Church. For of his fullness we have received grace for grace.  
And here is first Christ's office to be considered, our Prophet to teach us the way to salvation, our Priest and sacrifice to bring us into the favour of God, and to keep us therein, our King to keep us from all enemies, and always to rule and order us, that nothing hurt us.  
Secondly, the making known of this Christ by preaching. Which as a special favour, Christ gave after his Ascension: look Eph: 4, 8, 9, 10, the which likewise Paul acknowledgeth. Rom: 1, 5, and when God will show his displeasure to a people, he will not afford it.  
Thirdly, the wonderful effects of this doctrine, where it is graciously blessed. As that we are reconciled to God, sanctified in ourselves, die to sin, live to righteousness, etc.  
These things are so to be understood here, as all and only, for any thing besides this grace marreth all, or any part wasting, defaceth all.  
Quest. Are these only grace and not desert?  
Aun. As we only respect ourselves, the excellency of the things, the great bounty of God, they are mere grace, yet if we respect Christ to Godward, so are thy deserts on Christ's behalf, and even for us.  
Hitherto the meaning, now a little for use.  
First, where the Apostle wisheth us to trust in grace, let us know that it is our part to abandon all other things, which are very many, that many trust upon, riches, wisdom, nature, outward profession, good laws, good Magistrates, and such like.  
Secondly, that everlasting salvation, & every gift tending thereto, is a mere grace and favour, so as that whosoever wanteth any, must seek to God, and who so hath, must praise him.  
Thirdly, so are they to be understood to be favours, as not only beginning them, but to continuing, otherwise then some teach, that the beginning is only from God, somewhat for going forward, is from ourselves and free will.  
Fourthly, that Christ and salvation, is the greatest favour which God can bestow upon us, if we regard the party giving, the thing given, the parties to whom, and the fruit there with.  
Fiftly, that so we must judge of these favours, that we know they must be with the means of preaching and likewise virtue and efficacy. They cannot be alone.  
Sixtly, that seeing these are only of favour, we had need take heed lest we displease not God, that he take this grace from us.  
Thus much for the kind of the thing, the communicating or tendering of it followeth, in that it is said to be brought, so is it said else where in the scripture, Act: 13, 26, to you is the word of this salvation sent. Christ is he whom the father hath sent, Ioh, 3, 17. Christ came among his own.  
And indeed Christ only did not thus but it was necessary, if he meant his people should be saved, that he should so do. For neither, 1 did his people seek, 2 neither could they, being dead in sin seek, 3 and it was impossible that grace should come of itself. For afterward when once God's people is converted, than they seek, not before.  
The bringing here spoken of was only by God.  
That which was brought, was in some part received.  
Mark then 1 that grace cometh not by chance.  
2 Not of itself, 3 a man cannot seek for it but by especial grace.  
4 God only can give it what soever the means are.  
5 God offering, we must not be so unmannerly as to refuse.  
6 And if God tender grace unto us, why should not we, one to another.  
This may suffice likewise for the communicating or tendering, the further setting out hereof followeth, and first from the parties to whom it was brought, and they are those to whom this Epistle was wrote, to wit, jews,  
1 To whom by way of inheritance the promises of God might seem to belong, not only for earthly, but also heavenly things, as being sometime the only people of God. 2 Among whom no doubt, the old Testament was often read and expounded, and as it might seem, things of Christ known.  
3 Besides, they were scattered far and wide from jerusalem, and their own country. 4 And tasted no doubt of sundry crosses: and yet these both have need of this grace, and it is brought unto them. Learn therefore, that,  
1 All outward prerogatives of visible Church, of reputation to be the people of God, or any such thing, without special grace brought, are nothing to salvation.  
2 Even some competent, and tolerable means, unless God graciously bless, are little or nothing.  
3 No calamities whatsoever, if God please to show favour shall hinder us from it, no though we were cast into the utmost coasts of the world, & had all afflictions in the world, as of job, or Lazarus, or whosoever.  
4 Nay, grace coming to us in this estate, shall uphold us, teach us to bear all, and make them sweet, and fruitful to us.  
Now followeth the special manner how: By the revelation of jesus Christ. That is, as was showed before, by jesus Christ revealing. In which sense, God (that is the Father) is likewise said to reveal. Gala, 1, 15, 16. The Spirit also, 2, Cor, 3, 16, 17, and Christ himself called a light, for the revelation of the Gentiles. Luke 2, 32. But most clearly Paul speaketh, Gala, 1, 12. that he received the Gospel not by man, neither was taught it, but by the revelation of jesus Christ, that is, Christ jesus revealing, as we are to understand it here.  
And in this special manner, we are to consider the name and nature of this matter, with the enlarging of it.  
The name and nature is, that it is revelation, the enlarging, of jesus Christ.  
Revelation, is of a Latin word, and signifieth as much as uncombering, or taking away that which hindereth the sight, as a curtain, scarf, or mask, or any such thing. So that here it is a borrowed kind of speech, from things in some such sort covered.  
Peter in writing this, might think of the sundry coverings in the Tabernacle and Temple, and of the veil there, or of that which covered Moses face, Exod, 34, in the end, whereof Paul writeth, 2, Cor, 3.15.  
Howsoever, certain it is, that things before Christ, were not so revealed or uncovered, as afterward.  
The Levitical ministry was most in shows & shadows, some of the ancient Fathers have a pretty resemblance to set this out.  
When Thamar should be delivered, Gone, 39, she had twins, & the elder first put out his hand, afterward drew it in again, then was his younger brother borne, than the elder: so say they, there was a little show of Christ, and the New-testament, as the putting out of a finger or hand, but presently it was hid, then prevailed a great while the jewish polity, in the end though followed Christ fully exhibited.  
Nevertheless, from hence we must know, 1 that howsoever these things heretofore were hid, yet for substance they always were in the Church, for indeed God never left the Church without means of salvation, immediately from the fall and afterward: darkly I confess, yet truly, none must deny. Wherefore, while this world lasteth, men living may be saved.  
2 Indeed it is true, things before had many coverings, yet the godly and chosen of God, pierced through them all, that hindered not their salvation. So should we, never by the hardness, or hidnesse of things, be discouraged from seeking, till we find, and even salvation.  
3 Since now things are clearer, if we have not a greater measure of saving grace, our fault is the greater.  
4 Nay surely, things are so evident, that if we be damned, we can allege nothing but we may justle so be.  
Hitherto the name, and nature, now followeth the enlarging of it, it is the revelation of jesus Christ.  
jesus, is a broken Hebrew word, and signifieth as much as Saviour, and is the name of the son of God, and the virgin Mary, implying the virtue and effect of his office, to whomsoever he is thoroughly revealed, for indeed he perfectly saveth them.  
Christ, is Greek, and signifieth anointed, that is, fulfilled with the holy Ghost, to be the Prophet to teach the Church. The Priest to make reconciliation to bring into the favour of God, and intercession to keep in his favour. The King continually to rule, and is that which in Hebrew Messias is. So as that we might read it thus, of jesus the Messias.  
These names show two things, 1 that jesus revealeth: 2 that he revealeth himself.  
He revealeth himself, as the Author of this revelation, as to the woman, john 7. To Paul, Acts, 9, 3, 4, 5. To the Disciples going to Emaus. To Paul, Gala, 1, 12.  
This he doth by himself, 1 personally, as in the former, ministerially by others, as to the Eunuch by Philip, to Cornelius by Peter, to Paul by Ananias.  
I take it, this latter way is chief meant here, though the other may be true.  
And Christ is said to reveal this, 1 for that he himself began first to reveal: 2 for that he sendeth other revealers. 3 And he it is who blesseth all revealing.  
Must not then this thing, which so great a parsonage by himself, and others, taketh care to reveal, be of great importance?  
It was most necessary he only should reveal, as being able, and being of credit.  
Or can a man not make much of Revealers, since they come from Christ. Pharaoh honoured joseph greatly for less revelations. Gone, 41, 45.  
He revealeth himself as the chiefest favour. Any thing from him is excellent, himself above all, in him are all, without him all things are nothing.  
Forget not then, that Christ is the pith and substance of all the Bible.  
2 And that we can never here to much and to often of him.  
3 Neither can we know him, but by himself, light maketh me see light.  
4 When he is revealed, you have the greatest favour in the world, God in great love let Moses see Canaan a far of, one day of the son of man a great good, how much than his whole self?  
Hitherto hath been that whereabout endeavour is to be bestowed, now followeth the endeavour itself. Trust perfectly on the grace.  
The which we may consider, as it is in itself, trust perfectly, and as it is applied to the thing, for so must the trust be, as that it be upon the grace.  
The endeavour in itself hath two things. The virtue or affection of trusting, and the quality of it, perfectly.  
The word which is translated trust, is in the Greek hope. Thus hope perfectly.  
To hope, is taken in scripture two ways, properly, somewhat unproperly. Properly, it signifieth to look for a thing to come, which yet one hath not, as was showed before.  
Unproperly, it signifieth to believe or trust. As in this place, so is it taken, Math: 12, 21. Philip, 2, 91, 1. Tim: 4, 10, and, 5, 5.1, Pet: 3, 5. Where howsoever in English it be read trust, the word in Greek is hope. Which the learned have thought good to English trust. And not without just cause: for such consanguinity is there between faith and hope, as that often the one is taken for the other. They are like the blood and spirits in the body, never a sunder: like the two cherubims, always the one looking upon the other: indeed to speak as it is, hope is a fruit of faith, but for the like nature and use of both they are confounded, our English word of trust will fit either hope or belief.  
Well then do we read it trust: which is the action or practice of faith. Which before we well can understand, we must learn to know what faith is: that may we do by a short setting out of the nature of faith, and some other truths tending thereto.  
Faith is a gift of God, wrought by the holy Ghost in the heart of a party regenerate, whereby he or she taketh knowledge of the doctrine of salvation, is persuaded it is true, and that it belongeth to him or herself, and wholly relieth there-upon.  
First, that it is a gift, appeareth, Eph: 2, 8, not of nature, for all have it not.  
Neither is it a common or base gift, but most excellent: better then gold: as before in this chapter.  
It is from God, for so is every good and perfect gift, I am: 1, 17, and so of God, as from the whole Trinity: from the father.  
From Christ, for so the Apostles prayed to him to increase their faith: and the man in Mark, 9, 14, Help my unbelief.  
Therefore is it not an easy matter to have it wrought in us.  
The holy Ghost worketh it.  
Not without the other persons as before, but rather to imply the other two persons from the which the holy Ghost proceedeth.  
But it is ascribed to the holy Ghost, to show that no creature nor all together, can work it.  
The spirit worketh it powerfully, though secretly, no man can perceive how. Ioh: 3, 8.  
And not without means of the word and Sacraments.  
No party hath faith but the regenerate, so Ioh: 1, 12, 13.  
And yet not to every regenerate, but such as are of discretion and have knowledge, without the which no faith can be.  
Besides, this faith is in heart, that is, the soul, to wit, the mind & will: so is it Rom: 10, 9, and Act, 8, 37.  
This draweth all others parts and powers after.  
That which faith regardeth is truth to salvation, this truth is the word of God. To wit, the body of Canonical Scriptures, as far as it is revealed unto us, and more particularly, that truth which is concerning Christ.  
For as men make much of some jewel, yet is it especially for some workmanship or stone in it, so do all believers like of all truth divine, but especially of Christ.  
Beyond all this, faith taketh knowledge of the doctrine of salvation. I mean not such knowledge as the Philosophers speak of, by causes without all ignorance, which is able subtly to dispute and dissolve all doubts, but that which hath for all that light and understanding.  
Hence it is, that knowledge is often in scripture for belief.  
This knowledge we speak of, is first notice that there is a truth to be believed.  
Secondly, it always hath some ground of scripture.  
Thirdly, it understandeth the meaning of that ground.  
Fourthly, it can distinguish between truth and falsehood.  
Again, faith is persuaded that, that which it believeth is true. Hence is it called the ground of things hoped for, Heb: 11, 1.  
So as that by the evidence, men can not do but as that directeth. Act, 4, 20. Nay Paul could be contented in assurance thereof to die: so did they Heb: 11, 37, 38.39.  
So will the Saints of God always do, die rather than deny the truth of God.  
Lastly, faith apply all saving truth unto itself; that is, that which it knoweth in general, it is persuaded is true in special, and in the party where faith is. So Thomas called Christ my Lord my God, Paul saith Christ loved him, and have himself for him. So David, my God my God, etc.  
This application is the opening of the heart to attend unto the truth, Act: 16, 14.  
When the mind judgeth all to be true in itself, and the will maketh much of them in itself, wisely; therefore was the Creed so framed, as that every one must profess, I believe. Abraham particularly believed, so saith Saint Paul is every man justified. Rom: 4.  
Christ compareth himself to bread, Ioh: 6, so as if he be not applied, he is not ours.  
This made the word unprofitable to the ancient jews, because it was not imped with faith, Heb: 4, 2, that is application. Besides, how cometh that near conjunction between Christ and us, he to be the head, we the members, he the stock, we the branches, he the foundation, we the building, not by application? true it is, God taketh hold of us, so do we of God, that it is hand in hand.  
So as nothing can separate, Rom: 8, 38, job, and others.  
Of, or to this application, there be some special works of the soul necessary.  
The first is approbation of that which we apply, for unless we like it, we will not apprehend it, like it we do when we judge ourselves happy if we could get it, wretched while we want it, look Philip: 3, 8, 9, 10, verse.  
The second is expetition or desire thereof. To this belongeth the hungering and thirsting mentioned in the scriptures. Zacheus climbed into a tree but to see Christ with his eyes.  
The third is apprehension, whereby so soon as grace approacheth, we lay hold of it presently, not letting it go as the lame held Peter and Ioh: Act, 3, 11, and the Canaanitish women, would not give over Christ in the Gospel.  
The fourth, is oblectation or delight, whereby we make this grace apprehended our chief treasure, comforting ourselves therein more then in all other.  
Lastly, faith relieth itself upon all saving doctrine.  
Thus much for the setting out the nature of faith: some other things may serve also hereunto. And first we must know that,  
Though sundry times faith and feeling go together, yet are they several in nature, feeling is a fruit of faith. But is not always with faith.  
Feeling I call a manifest work upon the affections, whereby one hath experience in himself of that which he believeth.  
Secondly, a man may have faith though he do not know that he hath it, as a sleeping man life, and a drunken man reason.  
Thirdly, all have not faith in the same measure, some more, some less, the least is faith.  
Fourthly, the greatest faith in any of the Saints, hath sometimes been shaken, as in Abraham, Paul, David.  
Which God of purpose doth, to make us wholly hang upon him, that we should not be secure, but have exercise of our gifts.  
Fiftly, in the greatest shaking of faith, it is faith for all that, that doth uphold, and perceiveth the want of faith, as a party having a light on his head, and forgetting where it is, seeketh the light by the light. Or as in an eclipse, the light remaining in the Moon, bewrayeth the light shadowed.  
So is it in one who hath dim sight, he perceiveth by the dim sight he hath, that he cannot see clearly.  
By all this, we may somewhat see what faith is, now the Apostle requireth the practice hereof.  
Some learned men think, that faith once given, always continueth in presence, though not practise. But I think it continueth in both, so as that it is not only present, but always working: closely I confess as life in sleep, or Apoplexy, or some such. For Paul saith, that faith is one of those gifts which do continue. 1, Cor, 13, 13.  
Besides all the former, the Apostle speaking in general, trust ye, meaneth that every one should for their parts so do, as at the table, those only are refreshed who take to themselves.  
Furthermore, no time being limited, it noteth the present time, so as if we defer, we hurt ourselves.  
Thus much for the virtue or action, now followeth the quality, perfectly, perfectly cometh of perfect.  
Perfect is that which hath all it should have, or which wanteth nothing.  
It is taken two ways, 

accurately.  
tolerably.    
Accurate, is when every thing is so absolute that no exception can be taken, so only is GOD perfect, and his works in their kind. This perfection is not here meant.  
Tolerable perfection, is that which it pleaseth GOD to accept of for Christ, though there be some blemish. This perfection hath,  
First truth, so as perfect faith must be true, in the witness of our own heart, and the presence of God. Simon Magus and other hypocrites could counterfeit.  
Secondly, fullness, fullness is in two things, 

number.  
degree.    
Fullness for number, is when the parts of faith are perfect, which are three, whereof was spoken before. And this fullness is meant here.  
Fullness in degree, is when every part is in the greatest measure, which we must rather endeavour unto, then shall attain in this life.  
Thirdly, constancy.  
Thus much for the endeavour itself, now followeth the application thereof, trust on the grace.  
General trust, without application to grace in Christ, is not sufficient.  
Many have as they say, a good hope and trust, but not knowing why, or wherein, they were as good not to trust, as to trust to nothing.  
Nay, trusting to God himself, unless by Christ, yieldeth no comfort. Neither without grace can a man conceive the least hope of any good.  
First, seeing that we must trust upon grace, as we have heard before particularly, it appeareth: That one may know his particular being in grace. Else would not Christ bid his rejoice that their names were written in the heavens.  
The which Paul showeth to be general to all justified by faith, to have peace with God, & joy in the holy Ghost, wherein is the kingdom of God, whereto in this life we enter.  
Why should Paul bid us prove ourselves, whether we be in the faith, if we might not, and should not endeavour to find ourselves therein?  
Now this must be understood, 1 of such as are called: for till one be so, he cannot know himself: so as that infants, and such as have not the use of sanctified reason, must here be excepted.  
2 Again, one may be under a tentation, and exercise of conscience, whereby at the instant he shall be unfit to judge of the former.  
3 Beginning grace is not so easily perceived as grown grace.  
Secondly, that seeing we must trust to grace, it cannot be but sufficient. God's grace is as great as himself, by the which being justified, we have all with it. Thus God answered Paul, 2, Cor, 1, 29, in case of resisting temptations, that his grace was sufficient, as Paul did find it to be. So as that we must join no other thing for our repose.  
Thirdly, that grace is most certain, it is as constant as God himself, resting upon his nature, his promise, so as that trusting thereto, we never shall or can be deceived.  
Hitherto hath been the doctrine, the use followeth, and that manifold.  
First to consider, that seeing the Apostle requireth faith, it is not a common, or thing that is every where, then needed no exhortation to be made for the promise of it. Nay Christ himself findeth want of faith even in Israel, Math, 8, 10. In so much as he is feign to say to his own Disciples, Luke 8, 25. Where is your faith? And elsewhere, Luke 17, 6, noteth that they had not so much faith as was a grain of mustard-seed in bigness.  
Neither was this only at that time when himself lived in the world, but he showeth it will be a hard thing to find faith upon the earth when the son of man cometh. Luke 18, 8.  
And how can it be otherwise, but charity waxing cold, Math, 24, 12. but iniquity must abound? and that from the dried root of faith? whence charity cannot spring.  
Besides, so many are the things that set against faith, as that if it were possible, the very elect would be overcome.  
All this, as it is true in general, so may every one find it by experience in himself. How doth a small sin quell faith? much more then, the greater and viler.  
So as that we had all need to remember Paul's charge, 2, Cor, 13, 5, to try ourselves whether we are in the faith, or faith in us.  
Secondly, Peter wishing us to trust perfectly, and giveth us to know that there is just cause, why we should so do, God's commandment were sufficient, Mar: 11, 22, Have faith in God. And Ioh: 14, 1, You believe in God (that is, the father) believe in me, the son Christ.  
But beside, this that we should believe is the end, for the which scriptures were penned, Ioh: 20, 31.  
Why sermons are preached.  
For confirmation whereof, Sacraments were ordained, and are to be used.  
Without faith it is impossible to please God, Heb: 11, 6 and what soever is not of faith is sin, Rom: 14, 23.  
Faith is the salt of the soul keeping it from corruption.  
It enableth us to do things pleasing to God, and without it is their no sanctification.  
It maketh all your deeds done by it to please God.  
It embracing Christ, hath with him all things, and first the favour of God.  
God's favour bringeth with it, 1 reconciliation, whereby God and we are made friends, we have our sins forgiven, Christ's righteousness counted unto us, peace of conscience, joy in the holy Ghost: boldness to make prayers with trust to be heard, recovery of right to the creatures, so as that in good conscience, with prayer and thanks giving, we may use them, where as otherwise before God we are but as usurpers.  
2 Perfection and defence whereby God keepeth us safe and sound.  
3 Government, when God's word and spirit continually ruleth us.  
4 That all things shall work together for our good, afflictions, infirmities, scandals, whatsoever.  
Now, as our life without these cannot be but most wretched, so with them is it most blessed, so as faith which bringeth all these by getting of Christ only, is diligently to be laboured for.  
Thirdly, it shallbe profitable to know what means were the meetest to use for attaining of faith.  
True it is that God only giveth and worketh it, but not without some other things, which in so great a matter as faith is, had not need either to be small, or few; seeing no excellent thing, is otherwise wrought.  
And here we speak not of the first seed of faith, for that God alone giveth without any work of ours, but of the groweth and increase thereof, which though God give it is not while we are idle.  
1 It shall be good to mark when any sensible motion of God's Spirit, stirreth our hearts to hearken to the Word to believe it, in the commandments and promises of it, and in no case to defer to do thereafter at the instant, so is it Revel: 3, 20, Behold, I stand at the door and knock, if any man hear my voice, and open the door, I will come in, else not.  
In no case must such opportunities be forslowed, nor the Spirit quenched, 1, Thessa: 5, 19, but all diligence must be used, for that these motions or stir are not, 1 continual.  
2 They are not always very sensible and apparent, and if we mark not well, we may miss of them though they knock, they are like the first stir of the infant in the womb, faint and weak.  
3 A little thing will overcome them.  
These are many times joined with the sight and feeling of our sins, which being directed by God's spirit, will turn us to Christ, so as always any feeling of sin should drive us to seek to Christ by faith.  
Thus can we never seek but by instance of prayer.  
2 After this, be always about the word of God, which is the word of faith, where Gods free promises must chiefly be looked unto.  
3 Then Gods favours heretofore bestowed upon us, must always be renewed, where if we find any of salvation, let us know, that in all others God will be like unto himself.  
4 Never give over for some doubtings of faith. But be striving against them.  
5 Thank God for the faith you have. Thanked-for grace, will increase.  
Fourthly, in that we are wished to trust, and no measure of faith is set down, never should we be discouraged though our faith be never so small, if it be true, for Christ doth not quench the smoking flax, nor break the bruised reed.  
Faith is little, 1 when one hath no feeling of it in himself.  
2 When he is tossed much with doubtings.  
3 When many slipes fall out, and in the same kind.  
And yet this faith never so weak is true, 1 If it never give over nor yield to any assaults.  
2 If it endeavour to increase.  
3 If for the measure it be working, and leave not the party idle: working, is endeavour in the duties of godliness and private calling.  
Fiftly, every one is to try his faith.  
True faith is wrought by the Word: sergeant otherwise.  
True faith seethe the misery of the party by reason of sin where it is: counterfeit faith never feeleth sin to any purpose.  
True faith appeareth in afflictions, to make us wait upon God, to be patiented, to comfort ourselves in God in temptations, to resist them.  
In prosperity, that we still cleave to God.  
True faith, knoweth the worth of itself, and appriseth itself above all other things.  
It desireth to increase and continue.  
It would bring others to it.  
It is the better by any thing that doth befall it.  
FINIS.